Georgia Baptists : historical and biographical / by J. H. Campbell
Part 1
page 8] HISTORICAL.
Chapter 1
page 9] HISTORICAL.
INTRODUCTION OF BAPTIST SENTIMENTS INTO THE
STATE.
THE first account we have of any Baptists in the province of Georgia
was in the year 1757. Mr. Nicholas Bedgewood, who was employed in
the capacity of agent to Mr. Whitfield's Orphan House, near Savannah,
had several years previously been convinced of the truth of Baptist
sentiments. In that year he went over to Charleston, and was baptized by
Rev. Mr. Hart, the pastor of the Baptist church in that city. He was
soon licensed to preach, and his ordination to the ministry took place
in 1759. In 1763, he baptized several persons in and about the Orphan
House, among whom was Mr. Benjamin Stirk, who afterwards became a
minister of the gospel. To these persons, who were probably a branch of
the Charleston church, Mr. Bedgewood administered the Lord's Supper, the
first Baptist communion ever held in the province.
Mr. Stirk, having lost his wife while at the Orphan House, married
the mother of the late Rev. Thomas Polhill, of Newington, in the
vicinity of Goshen, eighteen miles above Savannah, to which place he
removed in 1767.
He appears to have been a man of good learning, fine natural parts,
and eminent for piety and zeal. As there was no Baptist church in
Georgia, he united with the church at Euhaw, S. C. He soon began to
preach, and set up places of meeting, at his own house, and at
Tuckaseeking, twenty miles higher up the country, where there were a few
Baptists, and who constituted a branch of the Euhaw church. But of the
useful labors of this faithful servant of Christ, they were soon
deprived, as he was called to his reward in the year 1770. This was the
second bud of a Baptist church in the State; indeed, it is not certainly
known that they ever became a regular church.
In the meantime, Mr. Botsford, a young licentiate of the
page 10 Charleston church,
while on a visit to the Euhaw church, received an invitation to come
over and help this feeble and destitute branch. Encouraged by the mother
church, and accompanied by the pastor, Rev. Mr. Pelot, he came and
preached to them his first sermon, on the 27th of June, 1771. His labors
being highly acceptable, he yielded to their solicitations, and remained
with them for more than a year. But his anxious spirit would not permit
him to remain in one place. He traveled extensively, preaching in all
the surrounding country; and towards the close of the next year, he went
still higher up the river, and commenced an establishment at what was at
first called New Savannah, but now Botsford's Old Meeting-house, about
twenty-five or thirty miles below Augusta. Here he had the pleasure of
seeing the work of the Lord prosper in his hands.
A little previous to Mr. Botsford's coming over to Tuckaseeking, Rev.
Daniel Marshall, with other Baptist emigrants, arrived and settled on
the Kiokee creeks, about twenty miles above Augusta. Mr. Marshall began
forthwith to preach in the surrounding country. His principal
establishment was on the Big Kiokee, and from this circumstance it
received the style of the Kiokee Meeting-house. It was located on the
site now occupied by the public buildings of Columbia county, called
Applington.
Although Mr. Marshall was neither profoundly learned nor very
eloquent as a preacher, yet he was fervent in spirit and indefatigable
in labors, and the Lord working with him, he soon had the happiness of
receiving and baptizing many new converts; these, together with the
emigrant Baptists in that section, were constituted into a regular
church in the year 1772. This was the first Baptist Church ever
constituted in Georgia. At this time, Mr. Daniel Marshall was the only
ordained Baptist minister in the State; but, besides him, there were
several zealous licentiates, i. e., Abraham Marshall, Sanders Walker,
Solomon Thompson and Alexander Scott. By these the word of the Lord was
proclaimed through all the up-country, and the scattered sheep of Christ
were gathered into this fold from the remotest frontiers. Thus the word
of the Lord ran and was glorified, believers abundantly multiplied, and
the church greatly enlarged.
page 11
By this time, Mr. Botsford had received ordination by the church in
Charleston, that he might be more fully qualified to enter the large and
interesting field of usefulness that lay before him. He had already
visited Augusta, Kiokee and other places, which at that time lay along
the frontiers of Georgia and South Carolina. He became acquainted with
Mr. Marshall, and though there were at their first acquaintance certain
slight differences between these ministers with respect to externals,
Mr. Botsford being of what was then called the regular, and Mr.
Marshall of the separate order, a more intimate acquaintance soon
destroyed these distinctions, and these devoted servants of the Most
High became perfectly united in their efforts to disseminate the truth
and to build up the Redeemer's kingdom. Previously to the ordination of
Mr. Botsford, Mr. Marshall baptized for him, but subsequently, he
baptized himself many of the happy converts who believed under his
ministrations at New Savannah and in the surrounding country; and in the
year 1773 he had the additional satisfaction to see a church regularly
constituted in that place. This, Botsford's Church, was the second
church in the State. It is still a highly respectable body, and is a
member of the Hephzibah Association.
These devoted heralds--missionaries of the cross--may well be
considered the founders of the Baptist interest in Georgia. They
continued, each in his sphere, aided by licentiates, to labor
incessantly for the up-building of the churches, and to publish
throughout the widely extended frontier settlements the gospel of the
Son of God with a success that furnished unequivocal evidence that the
Lord was with them. Yet it does not certainly appear that any other
churches were constituted by them, though materials for several others
were prepared.
Mr. Botsford married and settled on Briar creek, in Burke county, in
the year 1774. But although he purchased land, stuck down his staff and
built for himself a house, and for a time thought that he would enjoy
his peaceful home for life, his heart was so fully set upon his work
that he could not rest. He suffered not the charms or cares of domestic
life to abate his fervent desire for the salvation of his dying
fellow-men, nor to diminish aught from his activity in the cause of his
blessed
page 12 Master. For, as his
biographer says, "From the tabernacle which he had pitched upon Briar
creek, he darted out into many surrounding regions, both in South
Carolina and Georgia, and preached the gospel of the kingdom with his
accustomed fervor and success." During this time, the church on the
Kiokee was multiplying. Mr. Samuel Cartledge, Loveless Savidge and Silas
Mercer were added to the number of her licensed ministers.
But about this period, the Creek and Cherokee Indians became very
troublesome on the frontiers, and by their frequent incursions greatly
harassed [harrassed] the inhabitants, and at length quite broke them up.
Soon after, the deeper horrors of the revolutionary war began to fill
all with dismay--Savannah fell--Sunbury surrendered--General Ash was
defeated, and at length the whole country was brought to submit to the
British arms. Many sought safety in flight. Among these were Mr. Mercer
and Mr. Botsford. These gentlemen were refugees in the interior States
till the close of the war. But the intrepid Marshall stood his ground,
and never deserted his post; like an apostle, having his dear people in
his heart, to live and to die with them. Though the din of war was
heard, rapine and violence and bloodshed filled the land with
consternation, the zeal and perseverance of this brave soldier of the
cross were not in the slightest degree abated. Assisted by a few
licentiates who remained on the field with him, the good work went on;
the spirit of pure religion was progressive, and even in those times
which tried men's souls, very many were converted to God.
During the troubles above mentioned, it does not appear that many
churches were constituted, yet the foundations for them were laid.
Indeed, it is possible the Red's creek (now Aberleen) church, was
constituted within that period. The Rev. Loveless Savidge, who was
pastor of this church, was one of the early licentiates of the Kiokee
church, and it is natural to suppose, that he soon succeeded in raising
the church; but of this, we have no certain information. There was also
constituted a church on Little Briar creek, in 1777, which still exists,
but under whose labors we cannot now ascertain; probable by the zealous
efforts of the Rev. William Franklin and Joseph Busson, who were
resident in this section at the close of the war.
page 13 They were useful
ministers in their day, abundant in labors and good fruits, and their
praise was in all the churches.
Shortly after the termination of hostilities, when peace spread her
balmy wings abroad, and prosperity began to bless the country with her
genial smile, the refugees returned; and those who had remained, both
ministers and common members, who had been very much scattered,
depressed, and almost estranged from each other, now became animated,
arose in various settlements simultaneously, flowed together as by one
common impulse, and were soon constituted into many churches.
The Rev. Sanders Walker, who by way of distinction has been called
the meek, residing at that time on Fishing creek, five miles
north of Washington, in Wilkes county, having been ordained to the
gospel ministry in the mother church, preached the gospel of the grace
of God in the regions round about him. There were in his vicinity a
number of Baptists, who either had emigrated thither, or were the fruits
of the labors of Mr. Walker, himself and others. Among these brethren
was Mr. John Milner, Sr., a most zealous and fervent exhorter, who
afterwards became a preacher, and was very successful in his efforts to
advance the cause of God and truth amongst his people. These were soon
gathered together, and in 1783, were formed into a regularly constituted
church, under the style of the Fishing creek church.
The following year, 1784, Upton's creek church was constituted. This
was situated in the lower part of Wilkes, and went by the name of
Upton's creek for some time, but upon building a new and convenient
meeting-house some miles below, in a pine wood, surrounded by
evergreens, it received the style of Greenwood, by which it is
still known. By whom this church was founded we know not, but doubtless
it was constituted of members from the Kiokee church, and formed under
her auspices. Here the Rev. Peter Smith was settled soon after the war
closed, and it is altogether probable that he was instrumental in the
formation of the church. He was the first pastor. In a short time,
however, Mr. Smith removed to the State of Ohio, where he ended his
earthly career.
These were the churches in the State when the Georgia
page 14 Baptist Association
was organized, and it would seem, were the constituent members of the
body.
INCREASE OF THE DENOMINATION.
Soon after the close of the revolutionary war, the Baptist ministers
began to extend their labors into the regions around them, which were
rapidly settling up. The Lord gave them great success, so that the
increase of the denomination has been almost unparalleled. In
general, this increase has been gradual. Yet, as in other countries, the
people of God in Georgia have experienced seasons of refreshing from the
presence of the Lord. The first great and general revival
of which we have any account remaining, was as early as 1802, during
which about seven hundred were baptized in the Georgia Association. The
heralds of the cross who reaped this harvest were doubtless
extraordinary men. They preached because a stern necessity was upon
them. They could not live contentedly without warning sinners to flee
from the wrath to come. The idea of gain did not seem to enter their
minds--the good of souls impelled them to labor. In most cases, the
infant churches (recently sprung up in what was then a wilderness)
were unable to do anything towards the support of the ministry. These
zealous servants of the Lord supported themselves by their own
labor--and yet went everywhere preaching the word. They delivered their
message in private dwellings, in log meeting-houses, or under the forest
trees, as God gave them opportunity. But wherever they went, the Lord
went with them, and multitudes were born into Zion.
In 1812-'13, a great work was carried on by the Holy Spirit. Over
twelve hundred were baptized in the Sarepta Association. Many dated
their awakenings from the shocks of earthquakes felt in 1812. The Lord's
ways are not as our ways.
The late war with Great Britain had an unhappy influence on the
prosperity of our churches. With this painful subject the public mind
was engrossed; and though a blessed work of grace was experienced along
the seaboard in 1822-'23, yet no general refreshing was experienced
until 1827, when the most remarkable and memorable revival
broke out in Eatonton, that has
page 15 ever blessed the
churches in this State. Upwards of fourteen thousand were brought in
during its progress. In only three associations, (the Georgia, Ocmulgee
and Flint river,) over five thousand were reported in 1828 as having
been baptized during the associational year. An impulse was then
received by the denomination which has not been, and perhaps will never
be, lost. The cause has been onward and upward--not only
onward in the increase of its members, but upward in their
improvement in every good work, in education, missions, etc.
The following estimates, taken from authentic sources, will give some
idea of the rapid increase of the denomination. In 1825 there were ten
associations, two hundred and sixty churches, one hundred and
thirty-three ordained and licensed preachers, and eighteen thousand four
hundred and eighty-four members. In 1829, there were three hundred and
fifty-six churches, sixty-six of which were constituted in the two
latter years, about two hundred ministers, and twenty-eight thousand two
hundred and sixty-eight communicants. In 1835, there were twenty-one
associations, five hundred and eighty-three churches, two hundred and
ninety-eight ministers, and forty-one thousand eight hundred and ten
members. And now in 1845, there are forty-six associations, four hundred
and sixty-four ministers, nine hundred and seventy-one churches, and
fifty-eight thousand three hundred and eighty-eight communicants. As
will be seen, when we come to notice the associations separately, there
are some churches belonging to several of these bodies in the adjoining
States. But it is believed the above estimates give as correct an idea
of the real strength of the Baptists in Georgia as could be expected on
such a subject. In 1860 there were eighty-six thousand nine hundred and
seventy-eight members, and in 1873 about one hundred and sixty thousand
members.1.
The denomination is stronger in Georgia by twenty thousand, than in any
other State in the Union, and stronger by twenty-five thousand than all
other denominations in this State combined.
Part 3
page 16 BENEVOLENT
INSTITUTIONS.
MISSIONS, EDUCATION, TEMPERANCE SOCIETIES,
SUNDAY-SCHOOLS,
ETC.
As all these objects are nearly akin, it is thought proper to connect
them together in this sketch of the Baptists in Georgia. The first two
ministers that ever constituted churches in this State were friends of
missions and education, to wit., Daniel Marshall and Edmund
Botsford. Both acted as missionaries--one as a foreign, the other as
a domestic missionary. Marshall's flaming zeal carried him to the
Mohawk Indians--Botsford traversed the wilderness from Ebenezer,
near Savannah, to Kiokee, above Augusta, to bear the glad tidings
to his neighbors, who were "perishing for lack of knowledge." ([See
their biographies.](GB0027.GB0027.083)) Abraham Marshall spent a great portion of his
life as a traveling preacher, (a domestic missionary,) and was untiring
in his efforts, with his brethren of the General Committee, in favor of
missions and education. He educated both his sons at Franklin College,
Athens, and in 1815 preached a sermon before the trustees of that
institution, in which he distinctly urges the importance of
ministerial education. (See his biography.) In 1793, Silas Mercer
established a classical school on his own premises, and continued it
until his death in 1796. Here his own son, Jesse Mercer, then a married
man and an ordained minister, pursued a course of study in the
languages, which he had commenced with Rev. Mr. Springer two years
before. In 1805, at Bark Camp, A. Marshall reports that they had
petitioned the Legislature for a charter of a college, but without
success. In 1805 the circular of the Georgia Association, by Jesse
Mercer, notices some of the objections and fears entertained by some in
regard to the General Committee. Some feared that one object of the body
was to commune with pœdo-Baptists--others, that they aimed to establish
religion by law--and others, that they intended to have a learned
ministry only. These are most triumphantly refuted.
In about 1806 the "Mount Enon Academy" (a literary and theological
school,) was opened, and was continued some five or six years. It had
funds, supposed to be worth some three or four thousand dollars, and for
a short time enjoyed some
page 17 prosperity under Mr.
Thomas H. Dixon, and subsequently under Rev. C. O. Screven. But from
causes unknown to the writer, it was finally abandoned. No systematic
plan for educational purposes was attempted for several years. But even
during this period, the cause. of education found many warm
friends among our people in this State. In proof of this, it need only
be mentioned that some $20,000 were drawn hence for the Columbian
College, District of Columbia.
In 1813 the Savannah River Association formed a standing committee
for domestic missions. In 1814 the Georgia Association, after having
read the minutes of a mission society in Savannah, recommended those
friendly to unite in forming a similar body at Powelton. Accordingly, in
May, 1815, a large society was formed, and had the next year in its
treasury $483 433/4. In 1816, the committee raised
for the purpose the preceding year, reported rules touching the grand
missionary design--twelve trustees were chosen, called "The Mission
Board of the Georgia Association." This board had existence till 1825,
when the business was turned over to the State Convention. In 1816-'17
the Ocmulgee Mission Society was organized, and one in the Sarepta,
perhaps a year earlier. Similar movements in favor of this object were
made in the Sarepta and Ebenezer Associations about this time.
In 1819, Rev. F. Flournoy was appointed agent to the Creek Nation of
Indians to consult in regard to a school, and in 1820 the plan for
Indian reform was formed, and was to be under the direction of the
Ocmulgee, Georgia and Ebenezer Associations. In 1821, the Ocmulgee
appointed delegates to aid in forming the General Association, which was
done at Powelton, Hancock county, in June, 1822. In the same year the
mission society of said Ocmulgee Association was voted to be
incorporated by a unanimous vote. Strange, that now, in 1874,
that association is anti-missionary! But so it is.
The above, though nothing but a brief sketch, would seem to be
sufficient to prove as clearly as that the sun produces light, that the
Baptists in this State, as a people, have always been friendly to
ministerial education, missions, etc. And yet it is doubted by many at
home and abroad.
The Temperance Cause is believed to have found its first
page 18 friends and
advocates among the Baptists. The first society formed in the State was
at Eatonton, and was suggested by Deacon Thomas Cooper and Rev. A.
Sherwood, D. D., now of St. Louis. A State Temperance Society
held its anniversary for several years in connection with the sessions
of the Georgia Baptist Convention. Afterwards it was located in
Milledgeville, and was held during the sittings of the Legislature.
On the subject of Sabbath-schools, we will treat at large in
our notices of the State Convention, Associations, etc.
BAPTIST CONVENTION OF THE STATE OF GEORGIA.
The suggestion for the formation of this body appeared in the minutes
of the Sarepta Association, of October, 1820. The resolution was drawn
by Rev. A. Sherwood, and presented by Charles J. Jenkins, father of
ex-Governor Jenkins: "Resolved, that we suggest for our consideration,
and respectfully that of sister associations in this State, the
propriety of organizing a general meeting of correspondence." The
original resolution was: "Resolved, that we suggest to sister
associations in this State," etc. The Ocmulgee, being earliest in
session the next year, approved the object of the suggestion, and
appointed messengers to meet such as might be sent by other
associations. The Georgia, which met in October, also appointed
messengers, named Powelton as the place of the first meeting, and June
succeeding, 1822, as the time. The Sarepta, however, at her very next
session, resolved that she saw no need for any such meeting!
1. In June, 1822, messengers from the Georgia and Ocmulgee met and
agreed on a constitution, in which the body was styled "The General
Association," and to be composed of delegates from such associations as
chose to unite.
ORIGINAL CONSTITUTION.
1. This body is constituted upon those principles of christian faith
exhibited in scripture, generally acknowledged and received in the
Baptist denomination.
2. The constituents of this body are the Baptist associations in the
State of Georgia, or as many of them as may think
page 19 proper to accede to
the terms of this Convention; and also two delegates from such auxiliary
societies as contribute annually to our funds, whose constitutions may
be approved.
3. It shall be known and distinguished by the name of "The Baptist
Convention for the State of Georgia," and shall form the organ of
general communication for the denomination throughout the State.
4. Each association may send not less than five, and not more
than eight delegates, to represent them in this body; and all
delegates shall hold their appointments until others are elected to
succeed them.
5. The officers of this union shall be a moderator, a clerk and
assistant clerk, and a treasurer, who shall be appointed by ballot at
each annual meeting, and shall form a committee of the body during the
recess of the meeting; but this committee may be increased as occasion
may require; and have authority to fill any vacancies which may happen,
and also that of the treasurer.
6. The moderator shall perform the same duties that devolve on
moderators in the several associations, and in addition to this, shall
be authorized to call meetings of the committee in the interval of
annual meetings, should he deem it expedient.
7. The clerk shall enter in a book, all the transactions of this body. The assistant clerk shall
take charge of all distant communications, to or from this body, and
shall write all the letters which it may require.
8. The treasure shall take charge of all the moneys, specialties, and
property of all kinds, belonging to the body--give sufficient security
for the amount in his hands--report the state of the funds from time to
time, as the Convention may direct--and hand over to his successor in
office all its moneys, property, etc.
9. Questions of difficulty may be referred from any of the individual
associations, to the deliberation and advice of this body.
10. The acts and proceedings of this body shall be submitted, from
time to time, to its constituents for inspection; and none of its
decisions shall be binding on the associations or auxiliaries.
page 20
11. The following are the specific objects of this body, viz: 1. To
unite the influence and pious intelligence of Georgia Baptists, and
thereby to facilitate their union and co-operation. 2. To form and
encourage plans for the revival of experimental and practical religion
in the State and elsewhere. 3. To aid in giving effect to the useful
plans of the several associations. 4. To afford an opportunity to those
who may conscientiously think it their duty to form a fund for the
education of pious young men, who may be called by the Spirit and their
churches to the christian ministry. 5. To correspond with bodies of
other religious denominations, on topics of general interest to the
Redeemer's kingdom, and to promote pious and useful education in the
Baptist denomination.
12. It shall have power to form rules, make arrangements, and appoint
committees for the accomplishment of any and all the above projects:
Provided, none of these rules and arrangements shall be inconsistent
with the scriptures and the known principles of the associations.
13. Two-thirds of the whole number of delegates shall form a quorum,
and a majority shall decide a question.
14. When its funds will justify it, this body may send delegates to
the General Convention of our denomination in the United States.
15. The above constitution shall be liable to amendment or
alteration, by two-thirds of the delegates present: Provided, the
change may have been proposed by a member of the convention at the
preceding meeting.
2. In 1823 the session was again in Powelton. The Sarepta sent
corresponding messengers. Several subjects of importance engaged the
attention of the body: practical religion, weekly meetings, Sabbath
schools, observance of the Sabbath, etc. Rev. W. T. Brantly, Sr., and A.
Sherwood preached on the Sabbath.
3. The meeting for 1824 was at Eatonton, in April. The Sunbury
Association, having approved the constitution, became a member of the
Union. Letters from distinguished brethren in various parts of the
United States, in answer to the correspondence of the clerk, touching a
uniform system of doctrine
page 21 and discipline, were
read. All the associations in the State were invited to take up the
subject; but the scheme was abandoned, after an ineffectual effort.
4. The session of 1825 was also at Eatonton. The Yellow River
Association, having been formed the preceding year, appointed five
corresponding messengers, of whom only Rev. Joel Colley attended. Rev.
Jesse Mercer read an exposition of the twelfth chapter of Revelation,
and an essay on the permanent officers in a church, was read by Rev.
Henry J. Ripley, now professor in Newton Theological Institution. The
dissertation read last year by Rev. A. Sherwood, and his introductory
sermon of this session, with Mr. Mercer's exposition, were ordered to be
printed. The agents had brought in $67, and after Mr. Mercer's mission
sermon on the Sabbath, $218 were collected. Rev. William B. Johnson of
South Carolina was present and preached at this session. John M. Gray
was appointed general agent.
5. Augusta entertained the body in 1826. By an amendment of the
constitution, auxiliary societies were allowed to send delegates. The
Hephzibah auxiliary sent J. Key and J. H. T. Kilpatrick. The Georgia and
Ocmulgee Associations transferred their funds to this body, that it
might conduct the business of missions, etc., amounting to $857,071/2
from the former, and $107 from the latter. "Rules for interpreting
scripture," and an "Essay on a call to the ministry," by W. T. Brantly
and I. L. Brookes, were read and ordered to be printed in the Columbian
Star. J. Toole, and indigent young minister, who had been studying under
Mr. Brantly in Augusta, was adopted by the Convention, and money
appropriated for his support. He afterwards prosecuted his studies with
Rev. James Shannon, who succeeded to the pastoral care of the Augusta
church upon the removal of Rev. Dr. Brantly to Philadelphia.
6. The sixth session was at Washington, in April, 1827. The Flint
River auxiliary was admitted as a constituent: John Reeves and Benjamin
Willson, messengers. Fifty dollars were appropriated for theological
works for indigent ministers, and J. Toole and Thomas Walsh
(lately a Methodist) were beneficiaries.
7. In May, 1828, the body convened at Monticello. New auxiliary
page 22 societies were
represented--the Sarepta by Jeremiah Reeves and Thomas Walsh, and the
Yellow River by B. H. Willson and J. Travis. The name of the body was
changed to "Convention." An essay on the talents mentioned by Matthew,
was read by Rev. Mr. Kilpatrick, and ordered to be printed in the Star.
The Eatonton church proposed to furnish instruction by its
pastor, Rev. A. Sherwood, to all young ministers who desired to improve
their minds, and also board--provided the Convention would supply
as much as the church's present contribution. One young brother was
examined and sent to Eatonton, and the next year two others were sent to
the same place. "Rules to regulate the reception of beneficiaries"
were adopted at this session.
8. The eighth anniversary was held at Milledgeville, in March, 1829.
Rev. B. M. Sanders' exposition of Matthew, eleventh chapter and twelfth
verse, was read and directed to be printed, and Rev. Mr. Mercer's
"prerequisites to ordination," to be published in the minutes. Mr.
Josiah Penfield (late of Savannah) had bequeathed to the Convention
$2,500 as the basis of a permanent fund for the purposes of
theological education, to be paid on condition that a like sum
should be raised by the body for the same object. Our people had not
been accustomed to pay large sums, and it was considered a happy
circumstance that notes were promptly given by responsible persons to
the amount of $2,500, the sum required to be made up. This may be
considered an epoch in our history in Georgia, for an impulse was
then given to the cause of ministerial improvement, which has already
resulted in incalculable good, and which it is believed will be felt for
ages yet to come. Already has this small beginning been augmented to
near $200,000. In Savannah, where he lived, and labored, and died, the
name of Penfield will be long held in sacred remembrance; and among the
Baptists of this State he will ever be regarded as a benefactor of God's
people.
Pike county auxiliary society was received at this session.
9. The Convention in 1830 was held at Bethesda church, Greene,
county. New auxiliaries joined--McDonough and Rocky creek, in Laurens.
The labors of several missionaries, employed a portion of the previous
year, amounted to more
page 23 than two years'
service of one man. Many valuable theological works had been distributed
among our indigent ministers, whose libraries had been thereby greatly
improved. From year to year there was a slow, but perceptible and
profitable, improvement in our ministry. Several essays and sermons, all
bearing on this important subject, were ordered to be printed for
gratuitous circulation. Thus that mighty engine, the press, was
doing its work to aid in rousing the energies of our people in favor of
this object. And all this was necessary: for during several preceding
years, the Convention was compelled to bear up against most formidable
opposition, in the objections of many influential ministers and
laymen. Dissatisfaction and disaffection were increasing and spreading
to the remotest parts of the State; and were shown more violently by
some who had formerly been its professed friends, than by any others.
This opposition was fast tending to a crisis.
10. Buck-head church in Burke county received and entertained the
body in 1831. Several new auxiliaries joined: Lagrange, Jasper and
Putnam county societies. The following important resolution was passed
with great unanimity, viz: " Resolved, that as soon as the funds
will justify it, this convention will establish, in some central part of
the State a classical and theological school," to be connected
with manual labor, and those preparing for the ministry only to be
admitted. This resolution was not suffered to die without being carried
into effect--for though a site was not purchased until the following
year, yet it was only because the committee to whom this matter was
confided could not find an eligible location. Rev. A. Sherwood, with his
characteristic decision and energy, agreed to raise by subscription
$1,500 for the purchase of lands, etc. This engagement was faithfully
fulfilled and the amount raised.
While education, particularly the education of the ministry,
was thus engaging much of the attention of the Baptists in this State,
the cause of missions was by no means overlooked. On the contrary, the
streams of benevolence in this respect were widening and deepening every
year, and these were pouring forth the blessings of the gospel to the
remotest parts of the earth.
It was announced that the Ocmulgee Association had withdrawn
page 24 from the Convention;
also, that the Convention had been incorporated by the Legislature.
11. Powelton, Hancock county, was the seat of the session in
1832. Auxiliary societies were admitted from Morgan and Gwinnett
counties, and from the Chattahoochee and Tugalo Associations. Brethren
Campbell, Lumpkin and Kilpatrick preached on the Sabbath. Mr. Lumpkin's
sermon, on ministerial education, was ordered to be printed.
Beneficiaries were reported as being under instruction at Athens,
Crawfordville, Gainesville , Ruckersville, and under Rev. Mr. Sherwood
near Eatonton--eight in all. This was a season of mourning and distress
on account of the recent death of Rev. Jabez P. Marshall. The plan of a
manual labor school, to be called "Mercer Institute," was adopted, and
the site, (now called Penfield, in honor of the late Josiah
Penfield of Savannah, Georgia,) seven miles north of Greensboro' in
Greene county, was selected.
12. The session for 1833 was at McDonough in Henry county. The
attendance was very numerous, and the deepest interest manifested by all
in the proceedings of the Convention. Rev. A. Sherwood's introductory
discourse was ordered to be printed, as also, Mr. Mercer's dissertation
on "Resemblances and differences between associational and church
authority." While strong opposition had shown itself in various parts of
the State, still it was evident that the body was rapidly growing in
public confidence and favor. At the close of the session, Mr. Sherwood,
who had served as clerk for ten years, resigned.
13. In 1834, the body met at Indian creek church, Morgan
county. New auxiliaries were received from Athens, and Talbot, and
Walton counties. Jesse Mercer, N. W. Hodges of S. C., and James Shannon,
preached on the Sabbath. Mr. Mercer's discourse on ministerial education
was ordered to be printed. Recommended the organization of a Baptist
Sunday-school Union for the State. The Manual Labor School at Penfield
was reported to be in a prosperous condition, having about eighty
pupils--five of whom were looking forward to the gospel ministry. A
gracious revival had been experienced during the year, when some thirty
of the pupils were baptized. The "Mercer Institute," from its
commencement, had been under Rev. Billington M. Sanders as
principal, than whom a
page 25 more laborious and
indefatigable instructor perhaps never lived. He continued in this
position seven years.
14. The session of 1835 was at Shiloh church, Greene county.
Introductory sermon by Rev. J. H. Campbell. The Georgia Association was
the only association belonging to the Convention. It was made up
mostly of auxiliary societies in different parts of the State. This
session the Central Association joined, being represented by Thomas
Cooper, James Evans, John E. Dawson, Jesse Travis, Lot Hearn, J. H.
Campbell and William Hearn. The following auxiliary societies also
joined: Twiggs county, Putnam county, Mercer University, Newton county,
Mountain creek, in Harris county, Island Ford, in Gwinnett county.
Letters were received from the south western part of the State,
"entreating that brother Everett be continued as a missionary in that
section of the country." Agreed to endeavor to raise $3,000 during next
year for foreign missions. Resolutions were adopted in favor of the
religious instruction of our colored population. A package of tracts in
Burmese was received from brother Simons, our missionary in Burmah.
Agreed that the constitution as amended, be printed in connection with
the minutes.
15. The fifteenth meeting was at Talbotton in 1836. New auxiliaries:
Sarepta, Meriwether, Upson, Bibb, Coweta and Heard county, and Piney
Grove Society. A plan for a Southern Baptist college was presented in a
report, and the names of fifty persons, from among whom trustees should
be selected by the executive committee of the Convention. During the
preceding year the body had pledged itself to endeavor to raise $3,000
for foreign missions. But it was ascertained at this session that she
had more than redeemed her pledge--$5,712 17 having been sent up for
this object alone. It was resolved to attempt to raise $10,000 next
year, but owing to the reverse in the pecuniary affairs of the country,
this attempt was a failure in part.
It may be proper to state that the "Southern Baptist College" was
suggested at Washington, Wilkes county, in the spring of 1835, and some
$10,000 subscribed in that county alone for the object. By this time
over $35,000 had been subscribed, and the Central Association had
resolved to raise $20,000
page 26 for the endowment of
a theological professorship, etc. In the fall of 1836, a charter was
obtained and the trustees appointed. These trustees met at Athens, in
August, 1837, and though about $100,000 had been subscribed, strong
objections were made to Washington as the site. The project was
abandoned with reference to that place, and the executive committee were
requested to endeavor to carry out the main design, if practicable, at
some other place. The Central Association soon held a session at
Madison, and recommended the raising up of "Mercer Institute" into a
college. The agents then went to work with the subscribers, to prevail
upon them to change the direction of their subscriptions in favor of
Penfield. In this they were generally successful. In December, 1837, the
powers of the executive committee of the Convention were so enlarged by
the Legislature that they could establish a college and confer degrees.
In May, 1838, the Convention chose new trustees and appointed the first
meeting of that board to be on the 10th of July ensuing. " Mercer
University" was the name given to the institution, in honor of Rev.
Jesse Mercer.
16. The anniversary for 1837 was held at Ruckersville, in Elbert
county. The Hephzibah, Apalachee and Mountain Associations became
component members, and new auxiliary societies (Bethel and Monroe
counties) were received. The interest of this session was greatly
enhanced by the ordination of Edward A. Stevens, of the Sunbury
church, as a missionary to the East. He had but recently finished his
theological course at Newton, Mass., and been accepted by the Board of
Foreign Missions, and was the first native Georgian who had been
destined to labor among the heathen of the Eastern world. The amount for
foreign missions received during the year was $6,215 20. Funds in the
hands of treasurer for education of ministers, building, etc., $21,562
60, besides lands and improvements at Penfield and subscriptions for
"Mercer University."
17. The 17th session was held at Monroe, Walton county, in 1838.
Washington Mission Society was received. The college charter was
approved and appended to the minutes. Messengers were in attendance from
South Carolina Baptist Convention. A catechism for Sabbath-schools,
prepared by teachers of the Sunday-schools in Augusta, Ga., was
favorably noticed.
page 27 The following notice
was taken of the American and Foreign Bible Society:
The committee appointed to report a resolution with respect to the
American and Foreign Bible Society have had the subject under
consideration, and feel deeply impressed with the idea of the importance
of the institution. An effort to give the Bible, faithfully translated,
to the world, is no common undertaking, and should, in the view of the
committee, draw forth the best feelings and engage the most cordial
co-operation of all christians. Therefore,
Resolved, That we have entire confidence in the board of
managers of this society; that we approve its objects, and that we
request our brethren generally, so far as they have opportunity, to
contribute to its funds.
Amount received for foreign missions and kindred objects, $5,334 831/2.
18. In 1839 the body convened at Richland, Twiggs county. New
constituents: Columbus and Rehoboth Associations. At the request of
"Cave Spring Manual Labor School," in Floyd county, a committee was
appointed to confer with the trustees on the interests of said school.
The Mercer University was reported to be in successful operation, with
ninety-five students in the two departments. Upwards of $5,000 were sent
up to the session for the various objects of the Convention, and the
whole amount in the hands of the treasurer, about $28,000. Sixty-one
delegates, from various associations and societies, composed the body,
with a congregation of between three and four thousand in attendance.
19. Rev. Asa Chandler delivered the introductory discourse to the
nineteenth anniversary, at Penfield, May 1st, 1840. Jesse Mercer was
re-elected moderator, J. E. Dawson clerk, and C. D. Mallary assistant
clerk. The Christian Index, (with printing press, dues, etc.,) was
received as a donation from Rev. Jesse Mercer. After considerable
discussion, the offer was accepted "without a dissenting voice," and
resolutions adopted expressive of the gratitude of the Convention to the
reverend donor for his generosity. The printing office and house was
worth some $2,000--some $3,000 due the concern--about $1,000, money
advanced for the office, he discounted in favor of the
page 28 Convention--and
furnished the office with a new font of type worth $500. The usual
objects claiming the attention of the body are gaining ground in the
estimation and charity of the denomination.
20. The delegates who formed the session of 1841 met at Thomaston,
Upson county. Introductory by Rev. Albert Williams. Rev. B. M. Sanders,
moderator, in place of Jesse Mercer, who had been called to his
home on high during the previous year. In his death, the Baptists have
sustained perhaps the greatest loss they had ever experienced in the
State. Dr. Curtis, an Englishman, pastor of the church in Macon,
delivered the sermon on education, on Sabbath--a rare production. No
business of extraordinary interest transacted.
21. The session at LaGrange, Troup county, in 1842, was very
numerously attended. Rev. J. H. Campbell introduced the meeting by a
sermon from 2 Cor., v. 14: "For the love of Christ constraineth us."
The Flint river and Western Associations were received as
constituent members. The trustees of Mercer University held a session
during the recess. Some differences which had existed among them were
adjusted, and peace once more reigned. B. M. Sanders was
moderator, W. H. Stokes clerk, V. R. Thornton assistant clerk. The
interests of "Hearn Manual Labor School" excited much attention. J. H.
Campbell proposed a plan for its relief, which was finally successful.
The management of the female school at Penfield excited some unpleasant
discussion in this meeting.
22. The Convention was at Madison in 1843. Introductory by S. G.
Hillyer. B. M. Sanders president, W. H. Stokes secretary, and V. R.
Thornton assistant secretary. The body was composed of delegates from
thirteen associations and three auxiliary societies. The Bethel
Association joined here. Isaac McCoy, (missionary to the Indians,) J. S.
C. F. Frey, the Jew, and Rev. William B. Johnson, were in attendance;
also, J. G. Binney, late pastor of Savannah church, and now under
appointment as a missionary to Burmah. Eight domestic missionaries have
been sustained more or less of their time, and the same number of
beneficiaries are under instruction in Mercer University. The Convention
became auxiliary to the American Indian Mission Association, (much
interest having been excited
page 29 therein by Rev. I.
McCoy, their agent,) and appointed H. Posey and E. Dyer to attend as
messengers. In the adjournment, the parting hand was given to brother
Binney and his wife, whose faces were expected to be seen no more by the
members of this body--a most touching scene!
23. The twenty-third anniversary was at Cave Spring, in Floyd county,
in 1844. Owing to the remoteness of the situation, the attendance was
not as numerous as usual, yet it was quite respectable. B. M. Sanders
moderator, Thomas Stocks clerk. Besides the ordinary transactions,
(which show the body in a prosperous condition,) arrangements were made
to take possession of "Hearn Manual Labor School," voluntarily
offered to this body by its board of trustees. A most valuable situation
for a school is thus secured to the denomination, believed to be worth
twenty or twenty-five thousand dollars. "Hitherto the Lord hath helped
us!"
ROUGH ESTIMATE OF DOMESTIC MISSIONARY LABOR, ETC.,
PERFORMED
BY THOSE EMPLOYED BY THE CONVENTION.
The missionaries have performed about eighteen years' labor in
destitute parts of the State, i. e., their services have amounted to the
labors of one man for that time. This is a very low estimate--probably
twenty-three or twenty-four years would be nearer the truth. They
established the first churches in the bounds of the Western Association,
in Troup and contiguous counties, out of which that body was formed in
November, 1829. The principal missionaries in that region were James
Reeves and John Wood. In Cherokee country, too, the first churches were
gathered by brethren in the employ of the Convention, of whom Jeremiah
Reeves, Phillips and Pearson were prominent. Several of those in
Randolph, Lee, etc., in the Bethel Association, were gathered by the
labors of Travis Everett, another missionary.
These evangelists have circulated bibles, religious books and tracts
in great numbers. Much gratuitous service on behalf of the body has also
been performed, in order to remove prejudice and stir up the churches to
practical godliness. Many indigent ministers have been furnished with
libraries, and others have received from the Convention valuable
additions to their religious
page 30 reading. Upwards of
forty young ministers have been aided, more or less, in their education
by the charity of the body. And many thousands of dollars have been sent
far hence to heathen lands, to aid in sustaining a living ministry and
diffusing abroad the Word of Life. Without the means of ascertaining the
precise amount, it is believed that not less than $40,000 have passed
through the treasury for the foreign mission cause alone.
24. In regard to the session of this body for 1845, the author is
dependent on his memory, having failed to obtain a copy of the minutes.
He remembers that it was held at Forsyth; that it was largely attended
by both delegates and visitors, and that Sanders was moderator and Mell,
clerk. Dr. Burrows, then of Philadelphia, now of Richmond, was present,
also Isaac McCoy, missionary to the Indians, through whose efforts a
deep interest was awakened in favor of that long neglected and much
injured race. It was agreed to continue correspondence with the American
Indian Mission Association, and Rev. V. R. Thornton was appointed a
messenger. This association was organized to remedy, in some measure,
the neglect with which those tribes which held slaves were being treated
by the Northern boards. Isaac McCoy was one of the most devoted and
useful missionaries of modern times. His whole soul seemed to be
absorbed in the welfare of the poor Indians.
25. The Convention met in Macon in May, 1846. The introductory sermon
was preached by Rev. Josiah S. Law, and was a masterly effort. The same
brother subsequently read an "Essay on the Religious Instruction of the
Colored Race among us," for which a vote of thanks was tendered to him,
and the essay ordered to be published, as was also his sermon. The clerk
was instructed "to print in the minutes the names and post-offices of
all the ministers of the Baptist denomination in the State," occupying
seven pages. This record was renewed eighteen years in succession. The
utility of such publication, made annually, is not entirely apparent to
the author. The executive committee reported that the domestic missions
under their supervision were in a prosperous condition: E. Hedden in
Cherokee Georgia, and David Ryals in Tattnall and Irwin counties. Said
committee had recommended to the Marion
page 31 Board, James Huckins
and W. M. Tryon as missionaries in Texas, under the assurance that
liberal contributions for their support would be forthcoming from
Georgia. They were appointed, and were among the most useful men who
ever preached in the "Lone Star State." Tryon soon fell at his post.
Huckins finally left Texas, and became pastor of a church in Charleston,
S. C., where he fell a martyr to the cause of the South, having died
suddenly from over-exertion in attending to our wounded and dying
soldiers during the late war. His opposition to Abolitionism drove him
from New England, of which he was a native, about thirty years ago.
"Hearn Manual Labor School" is noticed in the minutes of this session,
but as it is designed to give a separate history of that institution,
the author will not allude to it further in the history of the
Convention.
26. The session for 1847 was held in the city of Savannah.
Introductory by Rev. A. T. Holmes, and the education sermon by J. L.
Reynolds, then residing in Virginia. Dr. Shaver, of that State, now
editor of the "Christian Index," was in attendance, also R. Holman, of
Alabama, and R. Furman, of South Carolina. The Southern Baptist
Publication Society was organized at this meeting. The project
originated with the author of this work. Other brethren joined him in a
call for the meeting in Savannah. Said meeting was attended by delegates
from several Southern States, and the society was constituted under
favorable auspices. Its headquarters were established at Charleston, S.
C. Twenty-five or thirty thousand dollars, first and last, were raised
to sustain it, and a number of valuable works (among which was "Soul
Prosperity," by Rev. C. D. Mallary, ) were issued by
it; and finally it died--why, or how, the author has never been
able to ascertain. Rev. A. M. Poindexter and Rev. J. P. Tustin were its
general agents for several years, and prosecuted their agency with great
energy. They were succeeded, if the writer's recollection is not at
fault, by Mr. J. J. Toon, recently proprietor of the "Christian Index."
The society maintained a sort of ephemeral existence until the
commencement of the late war, when it seems to have died intestate.
What became of its assets, if it had any, is a mystery which yet remains
to be solved.
page 32
The boards of the Southern Baptist Convention held a meeting during
this session, Rev. W. B. Johnson, D. D., of South Carolina, in the
chair.
The death of Rev. Humphrey Posey, James Lunsford and Joseph Ross were
noticed in appropriate terms.
The body listened to an interesting verbal report from Rev. David
Ryals, then missionary in Appling county and regions adjacent, and
adopted measures, at his request, to secure a colaborer with him in that
destitute field. David Ryals was a sound and impressive preacher,
a devoted and highly successful missionary, and one of the most godly
and pure-minded men the writer has ever known. Sermons delivered by
Revs. A. T. Holmes and J. L. Reynolds were requested for publication.
27. The Convention assembled in Griffin, May 5th, 1848. The
introductory sermon, by Rev. V. R. Thornton, from Eph. i. 22, "And hath
put all things under his feet, and gave him to be the head over all
things to the church," was a discourse remarkable for its clearness,
depth and power. As a gospel preacher--particularly as a doctrinal
preacher--the writer has never heard Thornton's equal.
Hon. Thomas Stocks, who had been elected moderator the previous year
in Savannah, was re-elected to preside over the body, and was continued
in the chair until the session in Augusta, 1847, when he declined a
re-election. Rev. P. H. Mell was elected clerk, and C. M. Irvin
assistant clerk. Correspondents were present as follows: From Virginia,
J. B. Taylor; from Alabama, R. Holman; from South Carolina, M. T.
Mendenhall and R. Furman, and A. D. Cohen, agent for the American
Society for Ameliorating the Condition of the Jews. Rev. Mr. Parsons and
Rev. Mr. Safford, Presbyterians, also took seats on the floor of the
Convention. It was the custom in those days to invite ministers of other
evangelical denominations to seats with the body.
The Southern Baptist Publication Society again held a meeting during
the recess of the Convention.
Rev. C. D. Mallary read a most interesting and powerful document on
Sunday-schools, which was afterwards published by the Southern Baptist
Publication Society.
The Marietta church applied for aid in completing their
meeting-house,
page 33 which was granted,
"so soon as the state of the general purpose fund will warrant such
appropriation." The executive committee soon paid them one hundred
dollars.
Rev. A. D. Cohen, a converted Jew, was invited to address the body in
favor of the American Society for Ameliorating the Condition of the
Jews. Much interest was manifested in regard to the "Christian Index," a
report was made on the subject, and the following resolution was
adopted: "That the improvement and increased circulation of the
'Christian Index' demand the immediate and prayerful consideration of
this convention." Under the direction of the executive committee,
domestic missions were being vigorously and successfully prosecuted in
different parts of the State. Rev. D. G. Daniell was at work in Atlanta,
preaching, and having a meeting-house built for the use of an infant
church of twenty members, recently constituted. Ryals was still sowing
the good seed of the kingdom in Telfair, Appling and adjacent counties,
assisted by Sauls. Duggan was doing likewise in Montgomery county and
other portions of the pine regions. Bibles and religious books were
furnished to those missionaries, which they scattered in their fields of
labor. These were some of the means employed by the Convention in those
days for the promotion of the good cause in Georgia. The blessing of God
attended them, and glorious were the triumphs of truth.
28. The session for 1849 was held at Athens, commencing May 18th.
Introductory by Rev. C. D. Mallary. Stocks continued as moderator, and
Mell as clerk. Visiting ministers, who took seats with the Convention,
J. S. Baker, B. Manly, Jr., of Alabama, Drs. Hoyt and Church, of the
Presbyterian church, Magill, of the Congregational, and Boring and Key,
of the Methodist. Correspondents were present as follows: A. M.
Poindexter, (then corresponding secretary of the Southern Baptist
Publication Society, from South Carolina Baptist Convention; Mendenhall,
Boyce, Cuthbert, Ball and others. Ball was announced as general agent of
the Richmond Board for Georgia.
The trustees of Mercer University were instructed "to fix terms of
scholarship, single, perpetual and family." It was stated, on good
authority, "that out of the whole number of
page 34 students graduated
at Mercer, there is not one who is not either engaged in some useful and
honorable employment, or diligently preparing to be thus engaged."
Regret was expressed that the patronage of the Female Seminary at
Penfield was so limited.
Rev. J. S. Baker had resigned the editorship of the "Christian
Index," and B. M. Sanders was conducting it témporarily. A select
committee suggested its removal "to Macon, Atlanta or elsewhere."
Mr. J. E. Willett had been elected Professor of Natural Philosophy
and Chemistry in Mercer University. The trustees never made a better
appointment.
Peter Northen, one of the best of men, and a competent and faithful
officer, was re-elected treasurer of the convention. He has since gone
to his reward in heaven.
29. Marietta was the place of meeting in 1850. The opening sermon was
delivered by Rev. Robert Fleming, and the education sermon on Sabbath by
W. H. Stokes. The old officers continued.
The Middle Cherokee Association and the Middle Association were
received as constituents.
An application for membership from a missionary society formed in
Griffin Baptist church was at first rejected, but the rejection was
reconsidered and the subject referred to a special committee, (of which
the wise and venerable ex-Governor Wilson Lumpkin was chairman,) who
recommended its reception, and such a change in the constitution "as
hereafter to exclude all auxiliary societies from direct representation
in this convention." The author doubts seriously whether a money
basis. upon which auxiliary societies obtain representation, is
entirely consistent with Baptist principles.
"General Duff Green, by permission, made some remarks on the subject
of education, and closed with an offer to this body of twenty thousand
dollars to endow two institutions, a male and a female, at Dalton,
provided others will contribute twenty thousand dollars more." This
proposal was referred to a committee, of which Rev. J. S. Baker was
chairman, who subsequently reported: "The objects of this society,
however, (the one represented by General Green,) are so multifarious,
and
page 35 their accomplishment
depends on so many contingencies, that this Convention, at its present
session, cannot act understandingly upon them;" which report was
adopted. The speech of General Green was characteristic, and will not
likely ever be forgotten by those who heard it.
A legacy of eight hundred dollars, "for the support and
promulgation of the gospel," from the estate of John Turner, of Upson
county, was secured to this body, and paid over by Rev. A. T. Holmes,
Jacob King and others.
The committee on publications, of which T. U. Wilkes was chairman,
after recommending several publications, say: "Last of all, and above
all, we recommend the Book--the Bible--the composition of the Holy
Ghost, the word of the living and only true God, which is able to make
us wise unto salvation, through faith, which is in Christ Jesus."
The trustees reported that they were still adding improvements to the
buildings and campus of Mercer University. Nothing further, out of the
ordinary routine of business, transpired at this session, if we may
except a proposition emanating from Griffin and advocated by Rev. V. A.
Gaskill, to remove Mercer University to that city, which elicited much
warm discussion, and which was rejected.
30. According to appointment, the Convention assembled at Perry,
Houston county, May 23d, 1851. The introductory sermon by N. M.
Crawford, and that on ministerial education by J. E. Dawson.
A communication from the Georgia Association was received, requesting
the Convention "to recommend a proper catechism for the religious
instruction of our families." Referred to a special committee, who
reported a recommendation that a committee be appointed to suggest some
work of the kind which our people may be willing to adopt. W. H. Stokes
was appointed chairman of that committee.
From the report of the special committee on the report of the
trustees of Mercer University, the following sentence is extracted: "The
official term of the board of trustees expiring with this session, your
committee cannot forbear to express their unfeigned admiration on the
review of their faithful discharge of the obligations, their prudent
management of the interests,
page 36 and their
enlightened and noble designings of the enterprise committed to their
care." This is only one of many similar records made by the Convention
concerning not only the board of trustees, but also the executive
committee.
Reports on missions, Sunday-schools, etc., were all encouraging, and
the following resolution, offered by Rev. Joseph Polhill, on the subject
of schools, was adopted: "That it is cause of rejoicing to us that so
many seminaries, for the education of males and females, have sprung
into existence and are sustained under Baptist influence; that these
seminaries are important agencies for the advancement of the Baptist
cause and the progress of truth; that in view of these facts, our
brethren be affectionately but earnestly requested to educate their
children at these institutions."
Mr. Dawson's sermon on education, preached on Sunday, was requested
for publication.
J. H. Campbell declined re-election as a trustee of Mercer
University, and at his instance Mr. James Clark, of Lumpkin, was
appointed in his place.
The executive committee reported having appointed Rev. J. F. Dagg as
editor of the "Christian Index," and that a "full, complete and final
settlement" had been effected with Rev. J. S. Baker, "of all matters
relating to his former interest in the paper."
31. The introductory sermon to the session at Columbus in 1852, was
preached by Rev. S. C. Hillyer, and the education sermon on Sabbath by
S. Landrum. A copy of the latter was requested for publication. The old
officers were continued.
The venerable William C. Buck, of Kentucky, corresponding secretary
of the Bible Board of the Southern Baptist Convention, was in
attendance, and addressed the Convention. A large number of delegates
and correspondents, besides many visitors male and female, were also
present.
The order of business was suspended on Saturday, at noon, "to afford
the Rev. S. Bonhomme, agent of the American Society, for Ameliorating
the Condition of the Jews, an opportunity to address the Convention."
A committee was appointed at Lagrange, who were expected
page 37 to "exercise a
general supervision of the Bible interest" in Georgia, of which James
Culberson was chairman.
A large and spirited meeting was held at night in favor of Mercer
University, addresses made by T. J. Burney, Hillyer, Dawson and Dr. Dagg,
and the following resolutions adopted: "That the ample endowment of
Mercer University is a matter of gratitude to Almighty God, and
encouragement to our denomination," and "That this Convention set apart
a day of concerted prayer for more young men who may become qualified
for the labors of the ministry."
The death of the faithful Domestic Missionary of the pine region,
David Ryals, was recorded with lamentations.
The report on education expresses the gratitude of the Convention for
the educational advantages afforded by Mercer University. But it does
not stop there; it records the gratification of the members that
seminaries are springing up in all parts of the State for the
improvement of both males and females, and that other denominations are
vying with the Baptists in promoting this good work. They rejoice
also, in the means of education afforded by the State to the deaf and
dumb, as well as to the blind.
The subject of removing the Christian Index from Penfield to some
larger town was again considered, without arriving at any definite
conclusion.
One hundred and forty students had been admitted into Mercer
University within the collegiate year.
It was decided that henceforth there shall not be a sermon on
education preached annually as heretofore.
32. At Atlanta, on the 22d of April, 1853, the introductory sermon to
the thirty-second session of the Georgia Baptist Convention, was
delivered by Rev. B. F. Tharp.
A large number of visiting ministers were present, among whom were T.
J. Bowen, J. S. Dennard and W. H. Clark, missionaries under appointment
to Africa. Bowen had recently returned from that country, having spent
several years there; but was intending to sail again soon, accompanied
by Dennard and Clark. A meeting was held on Sunday night, which was
largely attended, when addresses were delivered by said missionaries.
page 38 Bowen's address
especially excited deep interest, as he spoke from experience.
The delegates to the Southern Baptist Convention, soon to assemble,
were requested to bring the subject of establishing a mission or
missions in Burmah, to the attention of that body.
It was suggested by the executive committee, that the female Academy
at Penfield, with its buildings, apparatus, etc., be transferred to the
citizens of the village, it being a local institution, which suggestion
was approved, and it was accordingly so transferred. It had not been, on
the whole, a flourishing school, and the management of it had given the
Convention a good deal of trouble.
Mercer University was reported to be highly prosperous, the number of
students being greater than at any former period.
At the instance of the Bible Board at Lagrange, the locality of that
Board was changed to Savannah, and a new Board appointed, of which Rev.
J. P. Tustin was chairman.
It was agreed to memorialize Congress "in favor of religious
toleration of citizens of the United States all over the world," and a
committee appointed for this purpose, of which Rev. S. Landrum was
chairman.
Donations of books were made to several ministers, among whom was A.
T. Spalding. This had been a practice of the body for many years, and
many of our ministers were greatly improved in this way.
A Sunday-school convention was held in connection with this session,
and the report of its committee published in the minutes.
It was ordered that the constitution of this body, as amended in
1848, be published with the minutes.
33. The body assembled at Washington, Wilkes county, in April, 1854.
The introductory discourse was delivered by Rev. J. P. Tustin, and the
old officers re-elected.
Revs. Samuel Henderson and Joseph Walker of Alabama, J. B. Jeter, R.
B. C. Howell, and J. B. Taylor of Virginia, and J. G. Binney, late
missionary to Burmah, were in attendance.
On Sabbath, Revs. Howell, Mallary and Binney preached in the Baptist
church, and Jeter, Campbell and Henderson in the Methodist. Dr.
Mallary's sermon, preached by invitation, was
page 39 commemorative of
Rev. B. M. Sanders, recently deceased, and was subsequently published in
book form. Rev. N. M. Crawford preached to the colored congregation.
The constitution was amended so as to allow each association four
delegates, without reference to its numbers, and to an "additional
delegate for every five hundred members; provided the number of
delegates for any one association shall never exceed fifteen." This is
the numerical basis of representation. The constitution already
provided for the representation of auxiliary societies upon a money
basis--each society, paying annually fifty dollars, being entitled
to one delegate, and to an additional delegate for every hundred
dollars; provided that such societies shall never have more than three
delegates. The constitution thus amended, remains substantially the same
to this day.
The Bible Board at Savannah, had collected about three thousand
dollars, had nine colporteurs employed, and were vigorusly
prosecuting their work.
Ten beneficiaries were being educated, and nine preachers had
received donations of books.
34. The place of meeting, April 20th, 1855, was Newnan, Coweta county. H. H. Tucker preached the opening sermon from
Psalms, cxxii. 1: "I was glad when they said unto me, Let us go into the
house of the Lord," which was a most appropriate and effective effort.
The old custom of having an annual sermon on ministerial education was
revised, and has been kept up since.
Among the visiting ministers were J. M. Chiles, of South Carolina; G.
L. Sandidge, J. H. Eaton and J. R. Graves, of Tennessee; A. M.
Poindexter, of Virginia; S. Henderson and J. T. Tichenor, of Alabama; J.
P. Tustin, of Charleston, S. C.; A. C. Dayton, of Nashville; and H.
F. Buckner, missionary to the Indians, and A. D. Phillips,
soon to sail for Africa; also, A. E. Stevens, from Burmah. On Saturday
forenoon the regular order was suspended, and H. F. Buckner delivered
one of the most impressive and telling speeches ever made in the Georgia
Baptist Convention, upon which a collection was taken up for Indian
missions, amounting to $1,139 00, and resolutions passed encouraging the
Southern Baptist Convention to accept the
page 40 charge of those
missions should the transfer be proposed by the Indian Mission
Association. This transfer was effected and said association was
dissolved.
Quite a number of ministers had died during the year: Joshua S.
Callaway, Isaac R. Eskew, Wyche Jackson, Samuel Cannon, Evans Pearsons,
Henry Garland, W. W. Arnold, and Henry Stevens.
A package of books was donated by Dr. Adiel Sherwood, for which the
thanks of the body were voted him.
Mercer University was reported "in a flourishing condition." Dr. Dagg
had resigned the presidency, and Rev. N. M. Crawford had accepted the
position.
35. The associations and societies composing the Convention were
represented in Savannah, April, 1856, by one hundred and fifty-six
delegates. Introductory by Rev. E. B. Teague, from Psalms, li. 12,
13.
Hon. Thomas Stocks was prevailed upon to act as moderator, and was
re-elected. "The former clerk having declined a reelection, J. F. Dagg
was chosen clerk, and William C. Wilkes assistant clerk."
"On motion of brother Warren: Resolved, That the sincere
thanks of the Convention are hereby tendered to brethren P. H. Mell and
C. M. Irvin for the very faithful and efficient manner in which they
have served this body for eleven years as its clerks."
Rev. P. W. Samson, now President of the Columbian College, D. C., was
present as a correspondent from the Maryland Union Association.
For more than a year preceding this session, the public mind of the
denomination had been unusually disturbed on account of the affairs of
Mercer University. At the instance of the trustees, Dr. Dagg had
resigned the presidency, and Rev. N. M. Crawford had been elected in his
place and had accepted. Professor Mell and other friends of Dr. Dagg had
shown great dissatisfaction on the occasion, and he and Professor
Hillyer, (a son-in-law of Dr. Dagg,) had resigned. The trustees had
labored to quiet these dissensions, and had apparently been successful;
but they soon broke out again and became more serious than ever.
Finally, the only course left to the trustees, as they
page 41 believed, was to
dismiss Professor Mell, which they did by giving him, under an existing
rule, six months' notice; whereupon, with the consent of the board, he
retired at once from the institution, and very soon thereafter published
and circulated a pamphlet styled "An Exposition of Recent Events in
Mercer University," arraigning the Board at the bar of public opinion.
To this pamphlet neither the Board nor any member thereof had made any
reply.
It was under this unhappy state of affairs that the Convention met in
Savannah in April, 1856. The following extracts from the minutes show
the action of the body on the subject:
"Read the report of the trustees of Mercer University, and, on motion
of brother Gaskill, adopted the following resolution: ' Resolved,
That the report of the Board of Trustees be referred to a select
committee of seven, and that said committee be requested to examine the
proceedings of the Board of Trustees concerning their dealings with
brother Mell, seeking all the information they can get from both
parties.'
"In accordance with this resolution, the moderator announced the
following committee: Brethren M. A. Cooper, R. L. McWhorter, V. A.
Gaskill, J. S. Baker, D. W. Lewis, and H. C. Hornaday.
"Brother Baker having resigned his place on the committee to whom was
referred the report of the Board of Trustees, the moderator appointed
brother D. A. Vason to fill the vacancy."
"The committee to whom was referred the report of the Board of
Trustees, reported on Monday afternoon. During the reading of the report
the convention adjourned until eight o'clock." At the appointed hour,
"Resumed the reading of the report of the committee to whom was referred
the report of the Board of Trustees, which was adopted," and is as
follows:"
REPORT ON THE REPORT OF THE BOARD OF TRUSTEES.
"The committee to whom was referred the consideration of the report
of the trustees of Mercer University, report that they have endeavored
to discharge the duties assigned, as indicated by the resolution of
their appointment, which requires them 'to examine the proceedings of
the Board of Trustees concerning their dealings with brother Mell,
seeking
page 42 all the light and
information they can get from both parties.' Your committee deemed it
most advisable to invite from Rev. P. H. Mell and the trustees
respectively, a full exposition of the facts deemed by them pertinent
and material to the subject submitted to them, and to require of each to
submit what he had to present in writing, whether it consisted of
testimony or ex parte statements. After careful examination of
all the information afforded by the parties, your committee find the
facts to be as follows, to-wit: beginning in July, 1854, on Monday of
Commencement week, President Dagg, at Mercer University, was found
feeble and infirm, unable to meet with the Board of Trustees. He
expressed his willingness to retire from the presidency, and take a
subordinate position. The Board informally decided on this as desirable,
and informed President Dagg of their views. His resignation was tendered
and accepted. The resignation of Dr. Dagg is ordered to be published
with the reasons of its acceptance by the Board. The reasons stated in
the notice to be published, as the grounds of acceptance are the
'failing health and want of strength' of Dr. Dagg.
"He objects to the reason as stated, as to the grounds of acceptance.
On the 7th of August, Dr. Dagg, by letter, calls on the faculty to
testify to the fact that 'failing health and want of strength' are
untruly stated as reasons stated in the proposed notice of resignation.
On the same day, three of the professors, to-wit: Mell, Sanford and
Willet, responded and testified as desired by Dr. Dagg. Professor Willet
dissenting to some particulars.
"Professor Crawford declines to unite with these professors in this
testimonial, assigning as his reasons, by letter, dated 14th August,
addressed to Professors Mell, Sanford and Willet, in reply to Professor
Mell, inclosing the letter of Dr. Dagg and the reply of the three
professors, requesting the signature of Professor Crawford to the reply.
"On the 13th December, 1854, the trustees met at Penfield. Dr. Dagg
being present, presented to the Board his letter to the faculty, and the
reply of Professors Willet, Sanford and Mell. A trustee asks if all the
faculty had signed it. Another trustee replies that one member of the
faculty had not, but had declined
page 43 doing so, giving his
reasons in a letter to the other members of the faculty. As this letter
had not been produced with the testimony, he had a copy of it, which was
at the service the trustees. Dr. Dagg asked if that letter was addressed
to the board? The reply was, 'it is not.' A trustee asks, has any one
authority for presenting it to the Board? A trustee replies that he has
authority whenever he deemed it necessary to explain the course of its
author. He then deemed it necessary. It was then produced and read. It
is the reply of Dr. Crawford, setting forth his reasons for not signing
the testimonial sought by Dr. Dagg of the faculty.
"The trustees pass resolutions in favor of Dr. Dagg, explanatory and
commendatory. Dr. Dagg expresses himself entirely satisfied.
"The trustees elect Dr. N. M. Crawford President of the Mercer
University; Professors Mell and Crawford being the only names voted for.
"Dr. Crawford accepts the office, and at the suggestion of the
committee notifying him of his election, has an interview with Dr. Dagg,
which, as far as conducted, is by Dr. Dagg declared satisfactory.
"Dr. Dagg agrees to continue as professor of theology until July
thereafter.
"At commencement in July, 1855, it is found that there had been a
want of co-operation between Professor Mell and President Crawford.
"On the 23d of July, 1855, at Penfield, Dr. Dagg resigned the
professorship of theology.
"Professor Mell resigned his professorship of languages at this time
also, giving as his reasons his dissatisfaction with Dr. Crawford as the
president. It is accepted. At this time Professor S. G. Hillyer also
tendered his resignation, and it is accepted.
"On Tuesday following the trustees reconsidered their acceptance of
the resignation of Professors Mell and Hillyer, and appointed a
committee to strive for a reconciliation of the faculty.
"On this day President Crawford also tendered his resignation
page 44 as president. This
was not acted on, but left to wait the action of the committee.
"On Wednesday thereafter, the committee reported that a
reconciliation had been effected, so as to produce co-operation in the
faculty.
"Thereupon President Crawford, Professors Mell and Hillyer were, by
the trustees, requested to withdraw their resignations, and Dr. Dagg
requested to continue as professor of theology.
"The resignations are withdrawn, and Dr. Dagg agrees to serve as
professor of theology, if such services are needed. The election of Dr.
Crawford as president is reaffirmed by unanimous resolution of the Board
of Trustees, concurring in the choice and tendering him their cordial
support.
"The president and faculty now meet with the board, and evince a
purpose to co-operate in their business.
"On the 25th of August, 1855, Dr. Crawford having heard of statements
as coming from Professor Mell, derogatory to him officially and
personally, addressed him a note repeating what he had heard, and asking
Professor Mell how far it was true. On the 4th September, 1855,
Professor Mell replied at length, waiving a direct or categorical
answer--but reiterating the charges made by him against Dr. Crawford,
numerically three, anterior to the reconciliation before the trustees in
July previous, with an apparent purpose to reaffirm those charges, and a
labored effort then to urge and establish them.
"On the 14th of September, Dr. Crawford replied to Professor Mell's
letter, giving his views and opinions at length. On the 17th September,
1855, Professor Mell acknowledges the receipt of Dr. Crawford's letter
of the 14th, only to satisfy the demands of courtesy; declines further
discussion, and closes by saying that if from any cause Dr. Crawford
finds himself annoyed by the present aspect of things, it is entirely
out of his power to relieve him.
"On the 18th of September, 1855, Dr. Crawford tendered his
resignation to the trustees, as president, advising them of a want of
harmony in the faculty, stating the impossibility of co-operation,
because of the hostility of the professor of languages to the president.
"On this occasion Dr. Crawford submitted to the Board, the
page 45 correspondence
between Professor Mell and himself, to-wit: the four letters dated 25th
August, 4th September, 14th September and 17th September, 1855.
"On the 23d October, 1855, the trustees met at Penfield, and the
resignation of Dr. Crawford was submitted to them, with the
correspondence above specified. By a committee appointed for that
purpose by the trustees, Dr. Crawford and Professor Mell were invited to
add to the statements contained in their correspondence, anything they
might offer, and for this to come before the trustees. They respectively
appeared, and presented what they had to offer.
"After consideration the trustees resolved to retain Dr. Crawford,
and dispense with the services, as professor, of brother Mell, and so
advised them.
"Brother Mell felt aggrieved, and prepared, published and circulated
his 'Exposition of Recent Events,' setting forth a complaint against the
trustees of injuring him, wronging him in this, that they condemned him
without a hearing, and refused to submit their charges against him, or
to confront him by his witnesses.
"From the foregoing facts, your committee are of opinion that the
proceedings of the Board of Trustees, in their dealings with brother
Mell, have been prompted by a desire faithfully to administer the trust
confided to them; that in the course of administration, they were under
the painful necessity of re-organizing the faculty of the College under
circumstances of great trial, arising from the want of harmony and
co-operation in the faculty. The difficulty and magnitude of these
trials arose mainly from the fact that the schism existed between the
most worthy brethren and eminent professors, making it indispensable in
either alternative to set aside one or more professors, who, under other
circumstances, they might and would have gladly retained.
"As regards the wrong and injury complained of by brother Mell, your
committee are of opinion: 1st. That Professor Mell was not removed on
account of charges preferred--not as the result of a trial and
conviction for malfeasance or non-feasance--acts committed or duties
neglected--but simply for and on account of the fact, that there was not
and could not obtain a
page 46 co-operation between
him and President Crawford, whom the trustees deemed it best to retain;
in doing which they have borne testimonial to the eminent services and
the distinguished ability of Professor Mell, and their confidence in him
as a christian minister. Your committee think it indispensable to a
successful administration of the trust reposed, that the trustees should
exercise the power of removal, with or without a trial, or charges
preferred. The committee find that such has been the course in brother
Mell's case, and that the result ought not to disparage his character as
a professor and instructor, and may well have been done without
imputation on his high character as a christian and a minister of the
gospel.
MARK A. COOPER, Chairman.
When the trustees took action on the dismissal of Professor Mell,
"the members of the Board present, were brethren Thos. Stocks, J. H.
Campbell, V. R. Thornton, S. Landrum, H. Bunn, B. T. Tharp, Juriah
Harris, James Thomas, D. E. Butler, T. J. Burney and O. L. Battle--just
a quorum. Rev. E. W. Warren came into town after a decision was arrived
at." They were unanimous in that action. Whether it was wise on
the part of the Board in remaining silent as long as they did, or on
that of the Convention in calling them to account, are questions which
others must decide. The author being an interested party, may not be
qualified to decide them impartially. They are questions, however, which
deserve, and will doubtless attract the attention of the student of
history.
Rev. Willard Preston, D. D., pastor of the Independent Presbyterian
church in this city, having died suddenly since the session commenced,
it was resolved to regulate the sittings of the Convention so as to
allow the members an opportunity to attend his funeral; and expressions
of sympathy for his afflicted family were entered on the records.
It was resolved to remove the "Christian Index" from Penfield to some
one of the principal cities of the State, and to place the management of
it for the future, in the hands of a committee, to be styled "The Index
Committee." The executive committee was instructed to determine the
location, and appoint said committe, which they subsequently did by
removing it to Macon.
page 47
The Savannah Baptist Publication Society were authorized to turn over
their business and assets to the Southern Baptist Publication Society.
36. The session of 1857 was at Augusta, commencing the 24th of April.
A large delegation and many visitors were present.
Hon. Thos. Stocks declined a re-election, and Rev. P. H. Mell, D. D.,
was elected moderator. Resolutions were adopted expressive of the high
esteem in which Mr. Stocks was held by the body as a presiding officer
and as a christian gentleman. The clerks of last year were re-elected.
Rev. P. H. Mell preached the introductory, and Rev. William Williams
the missionary sermon.
Mercer University was reported "in a prosperous condition," and the
following resolution adopted: "That the thanks of this Convention be
tendered the late Board of Trustees of Mercer University for the
efficiency and fidelity with which they have discharged their official
duties." The old Board, especially the acting members, were all
re-elected.
An earnest and persistent effort was made to remove the University
from Penfield, which failed. Hon. Mark A. Cooper in favor of, and Hon.
N. G. Foster against removal, were conspicuous among the debaters. They
both made powerful speeches, but Foster's side got the most votes. The
current on this subject will no doubt change some day.
37. The thirty-seventh anniversary was held at Americus, in
connection with the fourth Sabbath in April, 1858. The venerable Adiel
Sherwood, D. D., preached the opening sermon, from Acts v. 41. The
education sermon was preached on Sabbath by Rev. J. H. DeVotie, pastor
at Columbus.
Among the prominent brethren present were S. Henderson, of Alabama,
J. E. Dawson, William Williams, and Joseph E. Brown, then Governor of
the State, who was a delegate from the Central Association.
The "Christian Index" paper had "paid into the treasury of the
Convention the sum of five hundred dollars for benevolent purposes."
The income of Mercer University for the year amounted in the
aggregate to $13,444 71, and the amount reported by the
page 48 finance committee
sent up for the various objects of the Convention, was $14,602 40.
The trustees of Mercer University held a meeting, and once more
elected Rev. N. M. Crawford, D. D., as its president, which position he
accepted.
The utmost harmony and good will prevailed throughout the session,
and much important business was transacted with dispatch.
[During this meeting the author came near losing his life by a fall,
occasioned by an attack of vertigo, brought on by over-exertion, mental
and physical, from the effects of which he has not recovered to this
day, and probably never will.]
38. The ensuing session, 1859, was held at Columbus, in April. The
introductory, a characteristic and memorable discourse, was preached by
that man of God, C. D. Mallary, from 1 John v. 21--"Little children,
keep yourselves from idols." The officers of last year were re-elected.
"On motion of brother Landrum, adopted the following preamble and
resolution:
" Whereas, Individuals are contributing funds to sustain brother J.
H. Campbell as an evangelist in Georgia for one year; and whereas, we
are pleased with the movement, therefore
" Resolved, That we cheerfully commend brother Campbell to the
confidence and kind regards of the brethren generally."
Contributions were made for the Tallahassee and Brunswick churches.
Rev. J. E. Ryerson, pastor at Augusta, preached the educational
sermon on Sunday.
Twelve young ministers were receiving aid from the education fund,
and there was still room for more.
During the preceding Conventional year, there had been received by
the Domestic Mission Board for domestic and Indian missions, $38,834 37.
The contributions for foreign missions had also been liberal, and the
missionaries were encouraged in their work.
The body expressed their regret that Rev. Joseph Walker had resigned
the editorship of the "Christian Index." The paper was prosperous, and
was paying a handsome profit.
page 49
The Southern Baptist Publication Society and its publications were
noticed in commendatory terms.
39. The anniversary for 1860 was held in Macon, in April. The opening
sermon by Rev. N. M. Crawford, D. D. The educational sermon, on Sabbath,
was preached by Rev. H. A. Tupper, pastor at Washington, Wilkes county.
The body received an invitation to attend an exhibition of the pupils
of the Georgia Asylum for the Blind, which was accepted.
The question of selling the "Christian Index" paper had excited more
or less interest for years. At this session such a step was strongly
recommended by the following committee: Mallary, Sherwood, Burney,
Stocks, William Cooper, Irwin, and L. W. Stephens. This recommendation
produced an animated discussion; but, "on motion of brother Campbell,
the whole subject of the 'Index' was laid on the table" for the balance
of the session.
The question of continuing correspondence with the General
Association of Middle Tennessee and Northern Alabama, also excited
considerable interest and elicited some warm debate. This subject was
also laid on the table, and correspondents were not appointed, and have
not been since. Among the more prominent disputants on this subject were
Rev. Mr. Hillsman, of Tennessee, and Hon. Lott Warren, of Georgia.
Mercer University had been visited the preceding fall by a gracious
and remarkable outpouring of God's Spirit, and many of the students had
been converted to Christ. The institution was "in a condition of unusual
prosperity." This was also true of foreign and domestic missions,
Sabbath-schools, etc.
The trustees of Mercer University and the executive committee are
again mentioned in most commendatory terms by the Convention.
40. The Convention met with the Baptist Church, at Athens, April
26th, 1861, and held its fortieth session. Rev. E. W. Warren preached
the introductory discourse, and that on ministerial education, on
Sabbath, was delivered by Rev. S. G. Daniel.
Mrs. Jane Posey, relict of the late Rev. Humphrey Posey, had
bequeathed to Mercer University, for ministerial education,
page 50 one hundred shares
of the stock of the Atlanta and West Point Railroad, (understood to be
worth ten thousand dollars,) which was designated as the "Jane
Posey Fund," and her likeness was ordered to be secured and deposited
with others in the University. The fund is to be permanent, the interest
only to be used. This bequest was subsequently paid in full. The
University had "never been so prosperous as during the last two years."
On motion of Rev. N. M. Crawford, a committee of five was appointed
"to report resolutions appropriate to the condition of the country:"
Crawford, Junius Hillyer, Stocks, Sisk, and Stockton. The report (which
was unanimously adopted,) asserts "that while this Convention disclaims
all authority, whether ecclesiastical or civil," yet that the members,
as citizens, "approve, indorse, and (will) support the Government of the
Confederate States of America;" the union of all the people of the South
is urged in defense of the common cause; devout thankfulness to God is
expressed for the signal favor with which he had blessed our arms and
our policy; and the first and second days of June following were
appointed for fasting and prayer, "that God will deliver us from all the
power of our enemies and restore peace to our country." Similar action
to this was taken the following year, and religious bodies generally
throughout the South expressed themselves in sympathy with the
Confederate Government. Yet political differences were not then made,
and never have been made, a test of fellowship among us.
Under resolutions offered by Mr. T. J. Burney, the "Index" committee
was instructed "to effect a sale of the 'Index' with as little delay as
possible, including all the outstanding dues and every other appendage
connected with it; provided, that a suitable purchaser can be found who
will pay a fair price and continue its publication in Georgia;" and that
"the proceeds of the paper be invested in a permanent fund, to be called
the 'Index Fund,' the interest of which shall be used for missionary
purposes, or aid in defraying the incidental expenses of this body."
These resolutions were not adopted unanimously. "A suitable
purchaser" was found in the person of Rev. Samuel Boykin, and the sale
of the paper was effected "with as little
page 51 delay as possible,"
though, for some reason, the "Index" committe never reported their
action to the Convention. It is presumed they did not feel called upon
to do so. The paper might have been sold for more than it brought.
Rev. A. B. Cabaniss, missionary to China, and Rev. George Bushyhead,
a Cherokee Indian, of North Carolina, were present at this session.
The death of Rev. Kelly Lowe, colored minister, of Augusta, was
noticed in affectionate terms.
41. LaGrange, Troup county, was the place of meeting in 1862. Rev. J.
H. DeVotie preached the introductory, and Rev. N. M. Crawford the annual
sermon on education.
An hour each morning was spent in prayer for the country. The news of
the fall of New Orleans was received during this session.
At the suggestion of the auditing committee, a note on the late J. E.
Dawson of one hundred and sixty odd dollars, supposed to have been the
balance of an old subscription, was ordered to be turned over to his
widow.
A committee of five was appointed to memorialize the Confederate
Government in favor of a more strict observance of the Sabbath by those
in its employ, and the moderator was requested to prepare a tract on
this subject for circulation among our soldiers.
On Saturday night a missionary mass
meeting was held. Addresses were delivered by Revs. Hornady, DeVotie and
Sumner, and a collection was taken amounting to about six hundred
dollars.
Resolutions were adopted approbatory of J. H. Campbell as army
evangelist, and recommending his mission to the countenance and support
of the denomination.
Correspondence has been maintained for years with the Alabama, South
Carolina and Cherokee (Georgia) Baptist Conventions, and occasionally
with kindred bodies of other States. It is deemed unnecessary to repeat
a notice of this fact from year to year.
The Georgia Bible Board and Colporteur Society held a meeting in
connection with this session.
42. The forty-second session of the Convention assembled at
page 52 Griffin, April 24th,
1863. Rev. W. T. Brantly, D. D., of Atlanta, preached the opening
sermon, from Psalm cvii. 7, "And he led them forth by the right way,
that they might go to a city of habitation." The attention of the large
congregation was most profound, and it is not often that the effect
produced is more favorable.
Revs. A. E. Dickinson and William Huff, of Virginia, and Rev. M. T.
Sumner, of Alabama, were in attendance. A missionary mass meeting was
held Saturday night in favor of domestic and foreign missions, which was
addressed by Revs. Dickinson and Cohen, Governor Joseph E. Brown and
Colonel Peeples, and a collection was taken up amounting to $480 00. The
collections on Sabbath amounted to $649 00.
On motion of J. H. Campbell, a committee was appointed "to consider
the propriety of taking some steps towards the education of the indigent
orphans of our soldiers who have died, or may die during the present
war." The committee were J. H. Campbell, M. J. Wellborn, Thos. Stocks,
N. M. Crawford and B. F. Tharp. They memorialized the State Legislature,
and issued an address to the people of the other Confederate States on
the subject. It is believed the effort has accomplished much good.
Five hundred dollars of the funds designated for army missions was
appropriated to J. H. Campbell, evangelist in the Confederate army.
"The parting scene was most affecting, and the farewell cordial and
affectionate. The meeting was unusually interesting, and the business
transacted in a most fraternal spirit."
43. The Convention met in her forty-third anniversary at Atlanta, in
April, 1864. The moderator, Rev. P. H. Mell, D. D., preached the opening
sermon, from Acts xxi. 14, "The will of the Lord be done." The meeting
was largely attended, both by delegates and visitors. Among the latter
were Rev. William C. Buck, late of Kentucky, and Hon. J. L. M. Curry of
Alabama. The speeches of the latter gentleman were among the most
eloquent and powerful ever delivered in presence of this Convention.
The subject of establishing an asylum for the orphans of Confederate
soldiers (introduced by Rev. W. L. Mansfield,) excited deep interest,
and occupied much of the time of the session.
page 53 As it was doubted by
some whether such an object came legitimately within the sphere of the
operations of this body, an opportunity was allowed to form an
organization for this special purpose, and the organization was
accordingly formed and a large amount pledged for its support.
On Saturday night a mass meeting was held, which was addressed by
Hon. J. L. M. Curry, in favor of army missions, and $2,105 63 were
contributed for that purpose.
Seven hundred and five dollars were appropriated to J. H. Campbell,
army evangelist.
A letter from General John B. Gordon was received and read, urging
the appointment of ministers to preach the gospel to the army in
Virginia. Sunday night was devoted to a meeting of prayer for the
country. Thus the orphans of soldiers, the army, the country--these
subjects engrossed the attention, and absorbed the feelings of all
present. The army, under General Joseph E. Johnston, were lying at and
around Dalton. Several ministers, and other brethren who had been
laboring in that army as missionaries and colportuers, were in
attendance at Atlanta. Colonel Edwards, a Georgian, a young man of noble
person and mein, in full uniform, was there pleading for religious
papers, tracts, etc., for his regiment. Several of the ministers went up
to the army and preached on Sunday, some of whom had never enjoyed such
a privilege before. A wonderful revival of religion had been prevailing
for months among the soldiers, and there was scarcely a regiment, or
even a company in which there had not been conversions. It was under
these circumstances that the Convention held its session at Atlanta; and
it was not wonderful that the hearts of all were stirred to their
profoundest depths, especially when it was well understood that the
spring campaign would very soon open. It did open within two weeks
thereafter, and resulted in the fall of Atlanta, and finally in the
destruction of the Confederate Government. What hope would there be for
us and our posterity, were it not that "the Lord God Omnipotent
reigneth!"
(The session for 1865 was appointed to be held in Columbus the fourth
Sabbath in April, 1865; but that city fell into the hands of the enemy
about a week previous, so that no meeting was held that year.)
page 54
44. The forty-fourth session of the Georgia Baptist Convention was
held in Macon, commencing April 20th, 1866. Introductory by Rev. B. F.
Tharp, from Gal. i. 8, 9. The war was ostensibly closed, and the country
in such a condition that few had the means of attending. There were very
few visitors, and the delegation about half as large as usual. It was
clearly manifested, however, that the few who assembled still retained,
in all its fullness and profundity, their interest in that cause which
was still dearer to them than that of their ruined country.
The 5th and 6th articles of the constitution were amended, so that
the officers of the body and the members of the executive committee
"shall hold their offices until their successors are elected, in case,
from any cause, an election shall fail to take place at the proper
time."
The treasurer of the Convention and of Mercer University, Mr. Thomas
J. Burney, was highly commended for his efficient management of the
funds in his hands, by which so much were saved "from the general wreck
of the late war."
The death of nine ministers within the past two years was recorded:
C. D. Mallary, W. A. Callaway, Robert Gibson, N. B. Cobb, W. D. Cowdry,
E. M. Galt, Jarvis G. Johnson, A. C. Dayton and James M. Watt.
Rev. N. M. Crawford had resigned the Presidency of Mercer University,
and taken that of Georgetown College, Kentucky, and Rev. H. H. Tucker,
D. D., was elected in his place, and finally accepted. The interest of
the people in the cause of education had not abated but rather
increased--so said Report on Education.
In closing this brief and imperfect sketch of the "Baptist Convention
of the State of Georgia," the most important and influential Baptist
organization in the State, the churches always excepted--it may
be proper for the author to indulge in a few general observations. There
are some who are opposed to all organizations of the kind, believing
them unscriptural, and that their natural tendency is dangerous to the
authority of the churches. The author has been a member of this
Convention for thirty-eight years, having missed but one session in that
time; and if any church has ever complained, or had cause to complain of
its interference with her rights, the fact has never
page 55 come to his
knowledge. Churches may abuse their own authority, and do sometimes
interfere officiously with the rights of each other.
The plans and operations of this body are more comprehensive and
efficient than those of any kindred organization known to the writer. It
is an educational society, both literary and theological; a Foreign
Missionary Society; a Domestic Mission Society; a society for the
promotion of Sabbath-schools, Bible distribution, etc. And yet all its
operations are carried on harmoniously and successfully.
The wise and good men who organized the body, and who managed its
affairs in its earlier history, have nearly all passed away. But they
have left their impress upon those who remain, and it is believed their
influence for good will be felt as long as the Convention shall continue
to exist. For this, the author most fervently prays!
The affairs of Mercer University have mainly occupied the attention
of the Convention for several years past, as may be seen by referring to
the history of that Institution. As the minutes of several recent
sessions are not in the hands of the author, he does not deem it
important to give an account of them separately, but refers the reader
to the sketch of Mercer University. Such account can be given in some
future edition.
GEORGIA ASSOCIATION.
FORMATION AND EARLY HISTORY.
With respect to the precise date of the constitution, there is some
doubt, as the records of the early proceedings of this infant body were
not preserved. There are no documents from which either the date or
place of its formation can be fixed with certainty. It is most probable
it took place at the Kiokee church. This was the mother church, and it
would seem reasonable to suppose that the union was formed there.
Indeed, Mr. Benedict, in his History of the Baptists, seems to admit it,
and the testimony of Rev. Mr. Cartledge, then a licentiate in the
church, goes to the same point, though the Rev. Mr. Sherwood, in his
"Gazetteer of Georgia," places it at Fishing
page 56 creek church, but
without any testimony now in his possession.
It is generally agreed that it was constituted in 1784. It is evident
it was a regularly constituted body in 1785, because the Rev. Mr. Mercer
and Rev. Mr. Smith were received by the Charleston Association in
November of that same year as messengers from the Georgia, then but
recently formed. Admitting, however, that it was constituted in 1784,
then the constituent members would have been only Kiokee, Fishing creek,
Upton's creek, (now Greenwood,) Red's creek, (now Aberleen,) and Little
Briar creek; but if it be placed in 1785, then must be added the
churches at Phillips' mill and Whatley's mill, constituted in that year.
The principal ministers belonging at that time to these churches were
Abraham Marshall, Sanders Walker, Peter Smith, Silas Mercer, Loveless
Savidge, William Franklin, and perhaps Alexander Scott. Mr. Scott soon
after the war settled in South Carolina, and closed, (if he ever had
any,) his connection with this body.
The Association, for some time after its constitution, held its
sessions semi-annually in May and October; but of the body itself, or of
the churches, which at that time increased with great rapidity, only a
partial history can be given.
In May, 1786, the body sat at Fishing creek, but of the proceedings
of that session there is no record, except the letter from the church to
the Association, inviting the session of the body to be held with that
church at that time. From this letter it appears that the Rev. Jeremiah
Walker was then the clerk of the church and one of the messengers of the
Association. Mr. Walker had then but recently emigrated from Virginia
and settled on Broad river, in Elbert county, and as there was no church
nearer, he united with this church, but was soon dismissed, with others,
to form another church, which was constituted in this same year and
called Hebron.
In October, 1787, the body assembled at Greenwood, as appears from a
letter of correspondence from the church at Phillips' mill, but of the
proceedings of that meeting there is no account.
In October, 1788, the session was held at Clark's station. Of
page 57 this meeting we have
the first printed minutes, and it would seem that there ought to be
minutes of all the subsequent meetings, as the churches were requested
to send their contributions for this purpose; but, alas! but one
solitary copy can be found until the session in 1795.
By the minutes of this meeting it appears that Abraham Marshall
presided as moderator and Jeremiah Walker served as clerk. The number of
churches represented at the meeting was thirty-one. Besides those
mentioned before, there were at this time the following churches, viz:
Horne's creek, South Carolina; Briar creek, Burke county; Stephens'
creek, South Carolina; Vann's creek, Long creek of Ogeechee, Providence,
Hebron, Walker's bridge, Buffalo, South Carolina; Ebenezer, Lower Rocky
river, South Carolina; Upper Rocky river, South Carolina; Rocky creek,
Dove's creek, Clark's station, Hutton's Fork, (now Sardis,) Millstone,
Williams' creek, Tugalo, African, Soap creek, Cloud's creek, Falling
creek and Indian creek. The additional ministers were Hezekiah Walker,
James Mathews, Charles Bussey, Dozier Thornton, John White, Thomas
Gilbert, Jeptha Vining, John Newton, Jeremiah Walker, John McLeroy,
Nathaniel Hall, Mathew Talbot, and John Cleveland, besides about a dozen
licentiates. The Rev. Alexander Scott and Jacob Gibson, from South
Carolina, attended this meeting as visitors and were cordially admitted
as assistants in counsel.
Several queries of moment were received and answered at this meeting,
which will appear under the head of queries answered.
One thing, however, occurred on this occasion, which deserves a
passing notice. Mr. James Hutchinson, a Methodist preacher, appeared at
this session and requested an opportunity to relate his experience and
faith in Christ, with a view to his becoming a member of the church at
that place. This privilege was granted him, and his relation being
satisfactory, he was received into membership. But although he gave up
the Methodist discipline and doctrines, and embraced fully those of the
Baptist denomination, he did not feel at liberty to give up his baptism,
having been immersed, upon a profession of his faith, by the Rev.
Mr. Humphries, a regular minister of the Methodist connection. This was
made a question for the Association,
page 58 then sitting, and to
the body there appeared so much of gospel order in it, that Mr.
Hutchinson was admitted by the consent of the body upon his baptism thus
received. But in the end it terminated unfortunately. Many were not well
pleased with such a course, and therefore it led on to strife and
confusion. However, as he was an eloquent man, and truly fervent in
spirit, many were conciliated by his zeal and perseverance, and strong
hopes were entertained that much good would be effected through his
instrumentality.
Not long after this, Mr. Hutchinson made a visit to his relations in
Loudoun county, in Virginia, and commenced preaching in the woods. The
people erected a commodious arbor and stand, and here he continued his
ministrations with great success for the space of twelve months. He
received and baptized about one hundred persons as the fruit of his
labors, and they were formed into a church. But here ended the joy; for
no sooner did they apply for admission into the Association, than the
validity of their minister's baptism was called in question, which, of
course, involved a question as to the validity of the baptism of the
whole church. It became a subject of deep interest in the Association; a
majority prevailed against it, and consequently the church was rejected.
At this particular crisis Mr. Hutchinson submitted to a re-immersion,
and his people, with two or three exceptions, followed his example. Thus
terminated a most fierce and distressing controversy. So much for
admitting a pœdo-Baptist administration of the ordinance of
baptism!
Soon after this Mr. Hutchinson returned to Georgia, loaded with
goods. He entered into merchandise, and in him was fulfilled the
declaration of Paul to Timothy, "But they that will be rich, fall into
temptation and a snare, and into many foolish and hurtful lusts, which
drown men in destruction and perdition; for the love of money is the
root of all evil; which, while some coveted after, they have erred from
the faith, and pierced themselves through with many sorrows." He plunged
into worldly cares, lost his zeal for God, fell into transgression and
was excluded from the church. And although he afterwards professed
repentance, and was in some degree restored, he never regained his
former standing and usefulness. He struggled
page 59 through a few
miserable years in worldly pursuits, and died at last, under a cloud of
darkness and deep distress.
In May, 1789, the Association assembled with the church on Long creek
of Ogeechee. And regular annual sessions were held at Whatley's mill,
Botsford's meeting-house, Powel's creek, Red's creek, Phillips' mill and
Island creek, up to the year 1791; but of the proceedings of these
meetings there are no records to be found. This is the more to be
regretted, as some very important and truly interesting occurrences took
place during this period. Besides the prosperity and rich increase
enjoyed by the body, there was a season of sore trial--a season of
distressing controversy and division. And it is now to be regretted that
no record of these transactions has been left as a beacon to those who
live in after times, to warn them of similar
errors and similar troubles. As it is, however, we can only give a few
sketches from memory.
We have already seen that the Rev. Jeremiah Walker had emigrated from
Virginia and become a member of this Association. Mr. Walker had been a
famous champion for the truth in Virginia. He had vindicated the
doctrine of free and sovereign grace against the Arminian notions of
free will and self-righteousness. He was bold and resolute in the
defense of religious liberty against the intolerant measures of the
established clergy. For this he was shamefully treated and imprisoned.
But he endured all for Christ's sake, not counting even his own life
dear unto him, and came off in the end more than a conquerer through Him
of whose cause he was the fearless and uncompromising advocate. But
strange to tell! after all this, this man yielded to temptation, and by
transgression fell, shamefully fell, from his steadfastness, and
sunk into disgrace!
Overwhelmed with a sense of guilt, he left Virginia, and sought
refuge among strangers, in a strange land; but shame and conviction
followed him, and after a short time he returned to his aggrieved and
offended brethren, made an humble confession, and besought them to
forgive and restore him to their fellowship. His plea was heard and he
was restored. Thus reinstated, he returned to Georgia, sought and
obtained a union and fellowship with the brethren here, and from his
self-loathing and deep humility, his burning zeal and powerful talents,
he
page 60 acquired again a
considerable estimation among the churches. But now he adopted the
Arminian scheme of doctrine, and began to build up the things he had in
his better days attempted to destroy, thereby making himself, in the
estimate of the Apostle Paul, a transgressor.
This change of sentiment was probably the result of a defiled
conscience, together with mortified pride; motives, too, derived from
the same corrupt source, might have induced him to bring the whole force
of his mighty genius and the power of the weightiest arguments he could
produce, to bear upon his newly adopted and beloved system of doctrines.
He was soon joined by several others. These were Mathew Talbot,
Nathaniel Hall, of South Carolina, and David Tinsley. Mr. Tinsley was
his ablest ally. He had been the fellow laborer and joint sufferer of
Mr. Walker in Virginia. They were confined for some time in the same
prison. And Mr. Tinsley used to say that he received his first Arminian
notions from Mr. Walker whilst thus shut up in prison. This occurred in
the following way: As they were shut out from the world, incarcerated
within the gloomy walls of a prison for the truth's sake, they
frequently gave vigor to their minds, and wore the time away by taking
different sides upon controverted points in theology. Mr. Walker used to
take the Arminian side against his friend Tinsley, and most generally
foiled him upon his own ground; at least he was successful in making
"the worse appear the better reason," to the no small injury of his
brother; for Mr. Tinsley was induced to adopt the system. This should be
a warning to those who would sport with sacred things, or play with
feigned arguments; like edged tools in the hands of children, they are
always likely to do more evil than good. Mr. Tinsley was a man of fine
parts, amiable manners and exalted piety. Mr. Hall and Mr. Talbot,
though of humbler gifts, in point of piety, would suffer nothing from a
comparison with him.
With such aids, it is not at all to be wondered at that Mr. Walker,
for a time, spoiled the peace and disturbed the harmonious action of the
Association. These men were labored with long and affectionately by
several of the ablest ministers in the connection, but to no purpose.
They continued to propagate their Arminian doctrines. This was the more
distressing,
page 61 because it occurred
simultaneously with the ingress of Methodist ministers into the State,
who had already opened their artillery upon the principal ministers in
the Association. Thus they were assailed by a strong opposition without,
and annoyed by a powerful faction within.
The question, as to the propriety of continuing the union under such
circumstances, was agitated in the Association; and after due
deliberation, it was determined, that there was no propriety in
associational intercourse, where there was no union; and as they could
not maintain fellowship with those who were endeavoring to propagate the
erroneous doctrines above mentioned, the churches were, by a large
majority, advised to call these ministers to account, for the
propagation of error, and for sowing the seeds of discord among
brethren. They were dealt with accordingly, by the respective churches
to which they belonged, and excluded. Few of the private brethren in
this State adhered to them, except a minority of the church at Hebron,
to which Mr. Walker belonged and of which he was the pastor. These also
were excluded. The next step was to gather these excommunicated persons
together, with such others as could be induced to unite with them, into
little parties, which they called churches, six or seven in number,
including the two entire churches on Rocky river, South Carolina, which
went off with Mr. Hall, their pastor. Of these materials an associate
connection was formed, which seemed to prosper for a time, but it soon
proved to be of mushroom growth. Mr. Walker, in a very short time, was
called to his account, which event had the effect greatly to dispirit
his followers; and the body which he had formed, passed away as though
it had not been. The remaining ministers and brethren, for the most
part, made their recantations, and were restored to fellowship by their
respective churches. Thus broke up a fearful and portentous dissension,
which, like the dark cloud that passes off without rain, produced not
such amount of mischief, as was at first apprehended.
The Association convened in October, 1792, at Fishing creek. Abraham
Marshall was chosen moderator, and Peter Smith, clerk. It appears from
the minutes of that meeting, that the number of associate churches had
increased to fifty-six. Hence
page 62 there was an
increase of twenty-seven churches in four years. The names of these
churches are as follows: Shoulder-bone, Buck-eye creek; Callahan's mill,
South Carolina; Scull shoals, Head of Briar creek, McBean, Buckhead,
Bark camp, First Williamson's swamp, Second Williamson's swamp, Cag
creek, White ponds, Fort Creek, Little Ogeechee; Shockley's ferry, South
Carolina; Bonnell's creek, Upper Little Ogeechee, Ohoopy creek,
Avorett's bridge, Little Ogeechee; Buck creek, Watery Fork of Buffalo,
Fulsome's creek, Sandy hill, Ogeechee, Northfort creek, Beaverdam creek,
and Fort of Tugalo. And of ministers, there appears also to have been
the following increase: Isaac Busson, Thomas Daniel, Samuel Cartledge,
George Franklin, Thomas Mercer, Benjamin Davis, John Thomas, Jesse
Mercer, Timothy Carrington, Lewis Shelton, John Harvey, Benjamin
Thomson, William Cone, George Tilman, John Henderson, John Stanford, and
Edmund Byne.
In October, 1800, the Association met at Sardis, Wilkes county; Rev.
Mr. Heflin delivered the introductory sermon, from 2 Corinthians, iv. 5,
"For we preach not ourselves, but Christ Jesus the Lord; and
ourselves your servants for Jesus' sake." Rev. Sanders Walker
presided as moderator, and Rev. Jesse Mercer acted as clerk. The church
newly constituted at Poplar spring, Columbia county, was received at
this meeting, and the Cloud's creek church was dismissed to join the
Sarepta Association. At the request of the Sarepta brethren, the time of
the annual meeting was changed to the Saturday preceding the second
Lord's Day in October of each year.
At this session the following interesting resolution was adopted, viz:
"That as a spirit of itinerancy has inflamed the minds of several
ministers, who are desirous to enter into some resolutions, suitable to
carry into effect a design of traveling and preaching the gospel, a
meeting be, and is hereby appointed, at Powel's creek, on Friday before
the first Sunday in May next, for that purpose; that the same day be
observed as a day of fasting and solemn prayer to Almighty God, for
prosperity on the design, and for a dispensation of every new covenant
mercy in Christ Jesus."
It must be highly gratifying to that part of those old brethren yet
living, who entered into this resolution, to look back
page 63 and see how the
blessing of the Lord has followed upon these labors of love and faith.
It is true they may have sown in tears, but they have reaped in joy a
copious harvest.
The meeting of the body in October, 1801, was held with the church at
Williams' creek, Warren county. Two new churches were received at this
session, Newhope, Jackson county, and Big creek, Oglethorpe county. A
proposition was received from the Philadelphia Association, to form "a
general conference, to be composed of one or more members from each
Association in the United States." But the body, from prudential
considerations, forebore to express an opinion upon the subject at that
time. The churches on Horn's creek and Stephen's creek, South Carolina,
took letters of dismission, to join the Bethel Association, it being
more convenient to them.
A letter was addressed to the body this year from the meeting at
Powelton, held in May preceding, "which called the attention of the
Association to the propriety and expediency of forming a missionary
society in this State, for the purpose of sending the gospel amongst the
Indians bordering on our frontiers, which was unanimously and
cordially approbated." The ministers of those times had too much of
the spirit of the apostles in them, to be afraid of missions. It is
presumed that a resolution of this sort at the present, would be styled
in some places by way of derision, a new measure--man's work--a
woolgathering business! Let those who call themselves "old side
folks," consider this. The meeting adjourned to meet again at Salem,
Oglethorpe county, on the 9th of October, 1802.
At the Salem Association, Rev. Mr. Marshall delivered the
introductory discourse, from Isaiah lxii. 6, 7; "I have set watchmen
upon thy walls, O Jerusalem," etc. Rev. Mr. Marshall was chosen
moderator, and Jesse Mercer, clerk.
At the meeting of the Powelton conference the foregoing May, upon the
subject of an Indian mission, "it was proposed that a general committee
of the Georgia Baptists should be formed, consisting of three members
from each Association in the State, the leading object of which should
be, to meet and confer with other christian societies, in order to
remove differences, and if possible, bring about a more general and
close union among real christians on the principles of eternal truth."
page 64 This being approved,
the Rev. Messrs. Marshall, Walker and Mercer, were appointed to meet
that committee at Powelton, on Saturday before the first Sabbath in May
next ensuing. This looks very much like a Convention, and if the
good sense and piety of those times had permitted, no doubt it would
have been opposed as such.
In looking over the returns made by the several churches, we conclude
there must have been a considerable revival during the last
associational year. Seven hundred and thirty-two were returned as the
whole number baptized, of which the African church in Augusta reported
two hundred and twenty-Big creek, Oglethorpe, eighty-eight; County-line,
Wilkes, twenty-three; Salem, Oglethorpe, twenty-six; Whatley's mill,
Greene, (now Bethesda) forty-nine; Freeman's creek, Clark, fifty-six;
Lower Beaverdam, Greene, twenty-eight; Philip's mill, Wilkes,
thirty-eight; Powel's creek, Hancock, twenty-nine; Rocky Spring,
Lincoln, thirty-one; Sardis, Wilkes, thirty-three; besides respectable
numbers from several other churches.
The meeting of the body in 1803 was held with the church at Whatley's
mill, Greene county. The introductory discourse was delivered by Jesse
Mercer, from Solomon's Songs iv. 15, "A fountain of gardens." The
same officers who acted the year before were retained.
The churches at Double Branches, Lincoln county, and Bethel, Hancock
county, recently constituted, applied for membership and were received.
The ministers present from other bodies this year were the Rev. Joel
Willis, from Hephzibah, and Rev. John Cleveland, from the Sarepta
Association; letters and minutes were received from the Charleston and
Bethel, but no messengers. Also a letter on the subject of revivals,
originally addressed to the churches of the Roanoke Association,
Virginia, detailing an account of a most gracious work amongst those
churches. An address, too, was read from the General Committee of the
Missionary Conference at Powelton, and the Association concurring in its
leading objects, a delegation consisting of Revs. Marshall, Walker and
Mercer was again appointed to meet that committee. The last Saturday of
April ensuing was appointed as a day of fasting and prayer for this
committee--"that it be guarded from errors on the one hand, and directed
page 65 to objects the most
proper and useful on the other." General meetings were appointed
at various places; and it was agreed that "if orderly ministers of other
denominations should attend any, they should be treated with respect,
provided they make themselves known. The number baptized this year was
six hundred and eighty-nine; the whole number in connection was three
thousand three hundred and forty-five. There were fourteen ordained
ministers and seven licentiates. The minutes of this session appear not
to have been printed until early in the year 1804, to which the clerk
appended the following article: "Doubtlessly there is a glorious revival
of the religion of Jesus. The wicked of every description have been
despoiled of their boasted coat of mail; even deists, who stood in the
front of the battle, have had their right arm broken, their hope
disappointed, and their prognostications metamorphosed into falsehoods.
As the fruit of this work, there have been added to the churches of the
Georgia Association more than fourteen hundred. To those of
Sarepta, more than one thousand, a year ago; we doubt not but that
number has greatly increased by this time. To those of Bethel more than
two thousand. There is, and continues, a great work in some of the
churches of Hephzibah and Savannah, and is kindling in others. More than
one hundred have been added to one church of the Charleston Association.
We are authorized to say, that in six Associations in Kentucky there are
at least ten thousand young converts. To all which we add, that the
accounts from different and distant parts, verbally received, state that
the Lord is doing excellent things in the earth. O most mighty Jesus,
ride prosperously because of truth, meekness and righteousness; and thy
right hand shall teach thee terrible things. Thy kingdom come! come!
come!"
The session of the Association in October, 1813, was held with the
church on Fishing creek, Wilkes county. Mr. Rhodes being absent in
consequence of indisposition, Rev. Mr. Mercer delivered the introductory
sermon, from Genesis xxiv. 56, "Send me away, that I may go to my
master." Mr. Marshall and Mr. Mercer were continued as moderator and
clerk of the body.
The cloud of war still hanging over the land, on motion, a committee
consisting of the clerk, Lumpkin, Rabun and Brown,
page 66 was appointed to
draw up an article expressive of the sense of the Association on the
subject. The article reads as follows:
"The article to be drawn up, expressive of our sense of the political
state of our nation, was presented, and after being read several times,
was adopted without dissent. It stands thus:
'That however unusual it may be for us, as a religious body, to
intermeddle with the political concerns of our country, yet, at this
momentous crisis, when our vital interests are jeopardized, to
remain silent would indicate a criminal indifference. We,
therefore, in this public and solemn manner, take the liberty of saying
that we have long viewed with emotions of indignation and horror the
many lawless aggressions committed on the persons, rights and property
of the people of these United States, by the corrupt, arbitrary and
despotic government of Great Britain and its emissaries. And as it has
been found necessary to resist such wanton and cruel outrages by
opposing force to force: Resolved unanimously, That it is the
opinion of this Association that the war so waged against Great Britain
is just, necessary and indispensable--and, as we consider everything
dear to us and to our country involved in its issue, we solemnly pledge
ourselves to the government of our choice, that we will by all the means
in our power aid in its prosecution, until it shall be brought to an
honorable termination. And we also exhort and admonish particularly the
churches belonging to our connection, and brethren and friends in
general, to take into consideration the command of our Lord by his
apostle, 'To be subject to the powers ordained of God over us,'
and to be jointly united in the common cause of liberty and
independence--to be examples to all within their reach, by a peaceable
and quiet endurance of the privations and afflictions of the present
war; by a promptness to defend their violated rights when called on to
personal service; and by a cheerfulness in meeting the accumulated,
though indispensable expenses thereof; in all things showing themselves
the real friends of liberty and religion, by bringing all their energies
to bear on the measures of the government, thereby the more speedily (under
God,) to bring about a happy termination of these calamities by the
restoration of an honorable and lasting peace. And for that purpose we
further exhort them to let their united
page 67 supplications ascend
to the Lord of Hosts, that he would graciously preside over the councils
of our nation, be our sun and shield, and cover our armies and navies in
the day of battle.'"
The next session of the body was held at Powelton, Hancock county,
October 8th, 1814, and the three days succeeding. Rev. Mr. Mathews, who
had been appointed to open the services, being absent, the Rev. Mr.
Davis supplied his place. The officers of the last year were continued.
On account of the low state of religion, and the calamitous state of
the nation by reason of war, the second Thursday in December, the 18th
of June, and the 24th of August, next after the Association, were set
apart as days of humiliation and prayer. The ninth article of the
minutes of this session, breathes so excellent a spirit upon the subject
of missions, we cannot withhold it from the reader. It is as follows:
"According to a suggestion in the letter from the Whatley's mill church,
brother Mercer presented and read the circular and constitution of the '
Savannah Babtist Society for Foreign Missions,' and then moved for the
approbation of the Association, which was given most willingly and
unanimously--whereupon it was thought proper to recommend the
subject for its evident importance, to the consideration of the
churches. And Friday before the first Sabbath in May next, was named as
a day on which all who were individually disposed, as well of
other Associations as our own, might meet at Powelton, in Hancock
county, to form a society and digest a plan to aid in the glorious
effort to evangelize the poor heathen in idolatrous lands."
The spirit of missions thus manifested has been increasing in this
body ever since, as we shall see as we pass on.
In 1815, the Association met at Long creek, Warren county. The
introductory discourse was delivered by Rev. Mr. Mathews, from Romans
xii. 2: "Be not comformed to this world," etc. Rev. Mr. Marshall
was appointed the moderator, and Mr. Brown the clerk.
We insert, verbatim, the seventh, tenth and fifteenth articles
of the minutes of this session, as indicative of the state of feeling
which pervaded the body on the subject of missions and other matters of
general utility. The seventh article reads as follows: "Received from
the Baptist Board of Foreign Missions
page 68 for the United
States, through its agent, Rev. Luther Rice, the report of the board,
accompanied by letters desiring the aid of this body in their
laudable exertions to spread the Gospel of Christ among the
heathen in idolatrous lands. The Association unanimously
agreed to co-operate in the grand design, and the more effectually to do
so, resolved itself into a body for missionary purposes; and appointed
the brethren Mercer, Thompson, Roberts, Rabun and Brown, a committee to
digest rules for its regulation; to send a circular address to the
churches in our connection relative to the subject; and to hold
correspondence with the corresponding secretary of the Board of Foreign
Missions agreeably to request."
The Georgia Association was thus, in the year 1815, resolved into a
missionary society. How has it then happened, that no complaint was ever
heard of her proceedings in this respect, till she became connected with
the General Association, or, what is now styled the Convention?
The Association at that time proposed to co-operate with the Board of
Foreign Missions; the Convention is only an enlargement of the
plan of operations; other bodies, and other societies entering into the
plan, in order to prosecute more successfully the great design.
The following article speaks well, not only for the Association, but
for the presbytery with which they were to act for the suppression of
vice and immorality: "Received a letter from the committee of the
Hopewell Presbytery, requesting the appointment of some of this body, to
meet in a General Association of the different denominations, to be
assembled at Athens, Tuesday before the Commencement in 1816, to combine
their efforts to promote morality and virtue, as well as
religion. The brethren A. Marshall and E. Shackelford are
appointed a committee for that purpose."
The articles that follow show a spirit of dependence upon the Author
of all good for his blessings
"It is recommended that the 31st day of December next be kept by the
churches as a day of fasting, humiliation and prayer, in
consideration of the low ebb of vital religion. Let us, brethren, duly
observe the day, by a prompt attendance at our places of worship--in
solemn assembly--to confess our sins, mourn
page 69 over afflicted Zion,
and implore Almighty God to pour out his Spirit upon us."
In October, 1818, the session was held with the church at Powelton,
Hancock county. Rev. Mr. Reeves preached the introductory sermon from
Psalm xc. 16, 17: "Let thy work appear unto thy servants, and thy
glory unto their children: And let the beauty of the Lord our God be
upon us."
The spirit of missions was rapidly on the advance in the body at this
time, as will appear from the following extracts, taken from the
minutes: "Received with pleasure, two circular addresses from the
secretary of the Baptist Board for Foreign Missions in the United
States. One containing a very flattering account of the prosperity of
the mission cause generally--the other detailing their views respecting
the establishment of a seminary for the education of candidates for the
ministry. Our best wishes attend their laudable efforts."
"Received a communication from the secretary of the Kentucky Mission
Society, inviting our co-operation in the establishment of a school in
that State, for the education of the youth of both sexes, belonging to
such of the neighboring Indian tribes, as may be disposed to
avail themselves of the opportunity. The subject was taken up and
considered by the Association as a beautiful theory, but very
doubtful in practice. The moderator was instructed to communicate our
disapprobation of the plan proposed."
"The mission board, having closed their proceedings for the year
past, made the following report, which was read and approved:
The Georgia Association Board, for foreign and domestic missions, to
the Association of which it is the board, report:
That on their appointment they received $260 871/2,
of which sum they forwarded $143 00 to the treasurer of the general
board, leaving a balance of $117 871/2, which is
now let out on interest, being under an impression that it was
best to economize, and begin with such sum as would enable the
board to increase their appropriations as circumstances might require
and their funds justify. Early in the spring they addressed letters to
all the ministers of the churches in your bounds, with a view "to stir
up their pure minds by way of remembrance to 'this
page 70 grace;'" and the
result is manifest in the good returns made to this session from the
churches. The work in which the general board is engaged is confessedly
great and of the first magnitude; especially as it combines the
domestic with the foreign mission. The evangelizing of our own Indians
is alone the broad work of ages. We invite the Association
to inspect the moral state of the heathen in our own country, and ask,
that if they had been taught to cheat, steal, lie and swear, by
men called christians, does it not prove they can, and that it is a
shame they have not been a long time ago taught the fear of God, the
sin and Saviour of man, and also to pray! If everywhere on
the face of the globe multitudes are perishing for lack of knowledge,
like a harvest waving with more than golden ripeness, may it not
be asked, with surprise, why we have been idle so long? We say,
then, in the words of the report of the board of the Powelton Mission
Society, "The obligations of christians to effectuate the great command
are original and of the most binding force. The enlistment is during the
service. The missionary fervor then should be vivid, firm and
constant, and the efforts vigorous, prompt and perpetual." Will you, as
invited by the Saviour, lift up your eyes on the fields and behold them
white nigh unto harvest! And pray the Lord of the harvest
to send more laborers into his harvest. In this sentiment the board most
cordially unite and say, "Thy kingdom come! thy will be done! As in
heaven, so on earth; for thine, O Lord, is the kingdom and power, and
thine be the glory forever. Amen!"
In 1820, the body had occasion to mourn the death of William Rabun,
distinguished alike in church and State. The year following, a
resolution was passed to form a General Association, to be
composed of such associations in the State as should deem it proper to
enter into such an organization. In 1822, in connection with
difficulties in Williams' creek church, Rev. Thomas Rhodes is
noticed as a disorderly man, and the part of that church which refused
connection with said Rhodes is declared the true Williams' creek church.
In 1825-6, etc., the body was efficiently engaged in promoting
missions among the Indians at home and the heathen abroad, and
education (theological) in assisting to rear up the Columbian
College, District
page 71 of Columbia. In
1827-8, this body, with others in the interior, enjoyed a season of
great refreshing from the presence of the Lord. Thousands were added to
the churches. The cause of benevolence grew in favor with the people,
and their charities were greatly enlarged. Sabbath-schools and
Bible classes began to attract much attention and were generally
encouraged. Indeed, it may be remarked here, that efforts for improving
the world and the church have never met with such opposition in this
Association as in others in the State. The reason of this, it is
believed, is that the ministry has been more intelligent,
if not more pious.
At the session in 1832, letters were received from the Ocmulgee and
Flint River Associations, touching certain matters of difficulty
existing between those bodies and the Georgia Association. A letter was
also received from four seceding churches from the Flint River
Association on the same subject. As the nature of these difficulties is
fully set forth in the history of the Georgia and of the Central
Association, already published, it is thought inexpedient to go into
detail here. The case of the Eatonton church in the Ocmulgee, and of the
Sharon and Teman churches in the Flint river, were the main matters. The
Ocmulgee dropped correspondence with the Georgia and has never renewed
it. The Flint also dropped for a few years, but renewed it soon after
the division in her own ranks, which resulted in the formation of the
Primitive Towalaga.
For a more particular account of this body, the reader is referred to
"Mercer's History."
SAREPTA ASSOCIATION.
In May, 1799, the brethren met at Shoal creek, Franklin county, to
confer about forming a new Association, having already obtained letters
of dismission for several churches from the Georgia Association. In the
fall, they met again at Vans' creek, Elbert county, and formed the
Sarepta Association, by adopting the constitution and decorum of the
Georgia, to whose next session they sent as messengers William Davis and
G. Smith. The minutes of the first session are not preserved.
page 72 The churches which
were dismissed from the Georgia and joined in the Sarepta, are Shoal
creek, Vans' creek, Dove's creek, Hollow Spring, Cabin creek, Nail's
creek, Millstone and Trail creek. On 12th October, 1800, the body met at
Millstone, Oglethorpe county--Thomas Gilbert, moderator, and William
Davis, clerk. Five churches joined--fourteen churches in the Union--one
hundred and seventy baptized. Total, seven hundred and ninety-seven. In
1801, at Shoal creek. In 1802, at Cabin creek--sermon by Dozier
Thornton--eight new churches joined. In 1803, at Cloud's
creek--introductory by William Denman--eight new churches joined this
year also. The body now had in union thirty-three churches--baptized
three hundred and seventy-five. Total, two thousand eight hundred and
seventy-three--a great increase this in three years!
In 1804, Falling creek church, in Elbert, entertains the body. D.
Thornton and William Davis, officers. Received a communication from
General Committee of Correspondence, in Pennsylvania, requesting
religious statistics--appointed a committee to furnish them. For several
years the progress and increase of the body was about the same as above.
Nothing material occurs until 1812, when a great revival was
experienced, and twelve hundred and sixty-five were baptized. Total,
three thousand one hundred and fifty-seven. "So mightily grew the word
of the Lord and prevailed."
In 1815 the Hopewell Presbytery requests its co-operation in
attempting to arrest prevailing vices. A committee is appointed to meet
one from the Presbytery. It is understood they did not agree touching
the sanctity of the Sabbath, and so nothing definite was settled as a
plan to suppress vice.
Falling creek was the seat of the session in 1816. Appointed the
Sarepta Mission Society to meet at Double Branches. This society was in
active operation some dozen years; missionaries went among the Cherokee
Indians and preached the gospel; some schools were sustained by it.
Thomas Johnson, Littleton Meeks and John Sandidge were among the
preachers. Several churches were dismissed to form the Tugalo
Association.
Several sessions pass off as usual, when, in 1820, a powerful
excitement is felt in the meeting at Vans' creek, under the ministry of
M. Reeves, J. M. Gray and J. Mercer; several had
page 73 what is called "the
jerks." Resolution passed: " Resolved, That we suggest for our
own consideration, and respectfully that of sister associations in the
State, the propriety of organizing a general meeting of
correspondence." This was drawn by Rev. A. Sherwood and handed in by
C. J. Jenkins. Here is the commencement of the State Convention, which
has been an instrument of so much good. The circular for this year was
on "the religious education of children," of which the Charleston
Association expresses its cordial approbation at its ensuing session.
No material change occurs in the affairs of the union until about
1830, when the importance of domestic missions begins to be felt
by the body. Several itinerants are henceforth engaged in spreading
abroad the good tidings, and many poor ministers have libraries
purchased for them.
In 1835, the session is at Falling creek, Elbert county. The body
votes to join the State Convention, after fifteen years'
consideration. About $420 00 in hand for benevolent objects. An
executive committee manages the fiscal concerns. In 1836, opens
correspondence with the Central Association. Five or six churches (with
George Lumpkin and John Lacy, ministers,) enter their protest against
uniting with the Convention and corresponding with the Central
Association. These withdraw, and form what is called "The Oconee
Association."
For several years past, up to 1845, the affairs of the body have
progressed without any material variation. Domestic and foreign
missions, Sabbath-schools, temperance societies, all receive the hearty
encouragement of the churches. Her ministers appear to take pleasure in
every good word and work.
HEPHZIBAH ASSOCIATION.
This body was formed of churches dismissed from the Georgia in 1794.
Neither the month, nor place, nor presbytery, can be ascertained, for
the records of the Georgia and of this are both lost. The churches are
in the counties of Burke, Screven, Jefferson, Richmond, Warren, etc. In
1803, George Franklin was moderator and Norvel Robertson, clerk. A
circular from the General Committee, formed at Powelton, was received
and its measures approved. Churches, twenty-two; baptized, three
page 74 hundred and
six--total, eleven hundred and thirty-two. In 1804 Franklin, Ross and
Tharpe were appointed delegates to "the General Committee" at Powelton.
In 1806 is found this query and answer:
Q.--Where ought the saints' feet to be washed?
A.--In the church, after the Lord's Supper.
Several sessions pass off in the usual manner. In 1815, C. Bateman is
chosen to itinerate in Montgomery and contiguous counties. Received a
corresponding letter from Baptist Board of Foreign Missions. Agreed to
do more for domestic missions, and a meeting is appointed at Bark Camp
to organize a society for this object. In 1816, received a letter and
messengers from the "Hephzibah Mission Society," and passed a vote
wishing them prosperity. Voted $100 00 to brother Bateman, (he
afterwards became a violent anti-missionary,) for services as domestic
missionary last year, and expressed gratification at the reception of a
letter from the secretary of the General Coneral Convention.
In 1818, the body expresses itself favorable towards the General
Baptist Convention. Expecting to engage in domestic missions and
contribute a mite towards foreign, it cannot promise aid to the Kentucky
Mission Society, from which a letter had been received. In 1819, this
body resolves "to take no part in the missionary cause." Agreed not to
correspond with the Foreign Mission Society!
In 1823 Jordan Smith is moderator. Appropriated $86 00 to
corresponding messengers. In 1826, rejected the request of Buck-head and
Brushy creek churches to send messengers to view the order of the
General Association of this State. The decorum was altered so as to make
it disorder for any brother to move for a correspondence, either
by letter or messenger, with any general association or committee,
missionary society or board! Such disorder to be reproved by the
moderator! The anti-mission party seem now to be dominant. Some of the
ministers of that party were James Granade, (excommunicated for
immorality,) Jordan Smith and John Blackstone.
The session for 1828 was at Little Brier creek, Warren county. The
missionary party have regained the ascendancy, and Jordan Smith, James
Gray and others withdraw and form
page 75 the Canoochie
Association, (anti-missionary,) which holds no correspondence
with other bodies. Several churches get letters to form the
Washington Association, viz: Beulah, Darien, Bethlehem, Sisters'
meeting-house, Jackson's meeting-house, etc. In 1832, recommended the
churches to take collections for itinerants--three chosen, McCall, Maund
and Polhill.
At the session for 1834, William L. Tucker, from the Georgia
Convention, is invited to a seat. Reports from domestic missionaries
received, and appointed five more. Paid missionaries $140 00; $252 93 in
hand. Ministers now in the body are J. H. T. Kilpatrick, W. W. Maund,
Joseph Polhill, O. Smith, J. Moon, J. Huff, M. D. Holsonback, etc.
In 1836 the body met at Providence church, in Jefferson county.
According to previous understanding, the churches reported in favor of
becoming a component member of the Baptist State Convention by a large
majority, only five voting against this measure. In 1837 a
collection was taken for Judson's Burman Bible, amounting to $78 20.
Domestic mission fund, $356 38. The body now seems to be hearty and
active in every good work. The shackles of anti-ism are broken
off.
Their progress up to 1874 is still onward!
SAVANNAH RIVER ASSOCIATION.
This union was at first called Savannah Association, and was
formed in Savannah, in April, 1802, of Savannah, Newington and two
colored churches of the City. Henry Holcombe was moderator and Elias
Robert, clerk. Thomas Polhill and John Godwin were delegates from
Newington, and Andrew Bryan, Evan Grant and H. Cunningham, colored
preachers.
In January, 1803, the session was held in Savannah, and seven
churches admitted, all from South Carolina, except Ogeechee, a church of
colored persons. Holcombe, Tison and Polhill were appointed to meet the
"General Committee" at Powelton.
In 1804, fifteen churches; three hundred and seventy-eight baptized;
total, one thousand seven hundred and thirty. In November, 1805, the
session was at Black Swamp, South Carolina. Alexander Scott, moderator,
Joseph Clay, clerk. Approved
page 76 the measures of the
"General Committee" concerning a Baptist college. Sand-hill church (now
Power's meeting-house,) admitted as a member. In 1806 it was decided, in
answer to a query from Beaufort church, that feet washing is not an
ordinance. The Sunbury church joined.
In 1808 there were three hundred and sixty-two baptized; increase,
one thousand one hundred and twelve; total, five thousand six hundred
and eighty-eight. In 1812, Sunbury entertains the Association, which
regrets the death of Andrew Bryan, a colored preacher of great
worth. C. O. Screven and W. T. Brantly, officers. William B. Johnson is
requested to write the next circular letter on the importance of
itinerant and missionary effort. One thousand four hundred and
ninety-two baptized.
The session in 1813 was at Union, South Carolina. Luther Rice,
having just returned from India, was present. A general committee on
missions is formed: W. B. Johnson, president; Thomas Williams,
secretary. Three hundred and thirty-seven dollars in hand. This is the
first move in missions since about 1807, or since the general committee
was dissolved.
For several years the progress of the body was pretty uniform, until
1817, at Newington, it was agreed to divide the body, the Savannah river
to be the line; and in November, 1818, the churches on the Georgia side
united in the Sunbury Association, at Sunbury. The general
committee of the Association report several domestic missionaries
engaged in itinerant preaching. The following answer is given to a
query: "That as a member is received into a church by general consent,
so none has a right to leave it without general consent; otherwise he
despises the church, breaks fellowship, and should be dealt with," etc.
OCMULGEE ASSOCIATION
Was formed at Rooty creek meeting-house, November 10th, 1810, of
twenty-four churches, by a committee from the Georgia Association,
consisting of Robertson, Matthews, Shackelford, Thompson and McGinty.
These twenty-four churches are not known exactly, as the old minutes are
not accessible.
page 77
In 1812, the session is at Shoal creek, Jasper county. Joseph Baker
and William Williams, officers. Rev. F. Flournoy had been impeached
before the Senate, and a committee was appointed to examine into the
matter, who reported, "He is still held by us an orderly christian and
faithful minister." The circular for this year alludes to the war,
and urges the exercise of true patriotism. In 1813, six churches
were dismissed to form the Ebenezer Association.
The session for 1815 is at Fellowship, near Madison. Elijah Mosley
preached from the commission. Churches forty-one; ordained and licensed
preachers, twenty-five; baptized, seventy-six--total, two thousand two
hundred and sixty-six.
For 1817, the session was at Elim, near Clinton. The circular, on the
sin of drunkenness, by L. Battle, is a good production. In 1819, in
answer to a query, the body replies: "Masters should treat them (slaves)
with humanity and justice, (Ephesians, vi. 9, Colossians, iv. 1,) and we
recommend the members of our churches to watch over each other, and if
any should treat them otherwise, that they be dealt with as
transgressors." This is the universal sentiment among christians in
Georgia. F. Flournoy is appointed an agent to visit the Creek Nation of
Indians and solicit a site for a school. A committee to form a plan for
a school was appointed, as follows: E. Mosely, A. Davis, E. Talbot and
Pitt Milner.
In 1820, the plan for a school in the Creek Nation (to be conducted
by this, and the Georgia and Ebenezer Associations,) was adopted and
spread upon the minutes. Trustees, B. Wilson, A. Davis, B. H. Willson,
W. Williams and Wilson Lumpkin, afterwards Governor of the State. In
1821, the body votes a cordial concurrence with the Sarepta touching
"general meeting of correspondence," and R. McGinty, J. M. Gray, and C.
White appointed delegates.
September, 1822, the session is at Mount Gilead, Jasper county. The
report on Indian reform was read: F. Flournoy had resigned as
superintendent, and L. Compere was appointed. On a proposition of the
Ocmulgee Missionary Society, that body is consolidated with the
Association, and it annually elects seven trustees. For missions in
hand, $445,871/2. The constitution of the
General Association is taken into consideration,
page 78 "examined article by
article, and unanimously approved." Five delegates appointed: J. Milner,
C. White, J. M. Gray, William Williams and A. Davis.
Ten newly constituted churches join the session at Fellowship in
1823. Churches, fifty-five; members, two thousand five hundred and two.
Mission funds sent up by churches, $318,18 After considering the need of
preaching in the new counties, sixteen ministers agree to spend some
weeks in proclaiming the Saviour among the new settlements.
Murder creek church, Jasper county, entertained the session of 1824.
The mission school at Withington, in the Creek Nation, is in a
prosperous condition--forty-two pupils in it, making rapid improvement.
Mission moneys sent up, about $280. Several churches dismissed, to form
Flint river and Yellow river Associations. The care and management of
missions were transferred to the General Association of the State, by
the session of 1825. The circular for 1826 was written by Thomas Cooper,
and unanimously adopted. An able production!
The session for 1827, at Antioch, Morgan county, will never be
forgotten. Brethren Colley, Sherwood and Shannon preached on the
Sabbath. Great excitement prevailed--hundreds upon hundreds were crying
for mercy--thousands were powerfully awakened! The oldest ministers
never witnessed such a scene before! Several churches petitioned to
withdraw from General Association--petitions laid over. Opposition to
missions begins to be pretty plainly developed, which wrought great
confusion and mischief afterwards.
The revival spread from this into the Flint River and other
Associations.
Hephzibah, in Jasper county, is the place of meeting in 1828.
Baptized, one thousand seven hundred and seventy-two; total, three
thousand four hundred and fifty-five. At the session at Shiloh, the
following year, the subject of withdrawing from the General Association
was again discussed. But it was not until 1830, at Harmony, in Putnam,
that this sad event took place. Contention and division follow
this step, and a mournful decline is the consequence. The body
withdraws from Bethlehem church on account of opposition to her
minister, Cyrus White. New
page 79 Salem church had
brought charges against Eatonton; the case is in an unsettled state in
1831 and 1832; and in 1833, at Elim, in Jones, the Association withdraws
from Eatonton church likewise. The sessions of those years were
exceedingly contentious. So, also, of several following years--1834
and 1835. At Concord, in Jasper, the body declares, "Non-fellowship with
all benevolent societies," or rather approves of the act as done by
Mount Gilead church. In the meantime, many churches had seceded from the
body, and formed the Central Association. Some of these were among the
most flourishing and intelligent churches in the union. In 1837, she
declares the institutions of the day "unscriptural."
In ten years, (from 1820 to 1830,) four thousand eight hundred and
nineteen were baptized. Look at the contrast: In 1830, when she
left the Convention, she had forty-one churches and three thousand four
hundred and sixty-one members. Now, 1844, she has four ministers and
nine hundred and seven members. Baptized twenty-eight. "How are the
mighty fallen!"
OCMULGEE (JUNIOR) ASSOCIATION.
As the small party which left the Ocmulgee Association in 1839 claims
to be the true and original body, we use the word junior merely
to distinguish between the two. This body assembled, it is presumed, for
its second meeting, at Elim, in Jones county, the 11th September, 1840.
T. D. Oxford preached the introductory sermon, was moderator,
preached on the Sabbath--indeed, was the only minister belonging
to the concern. Letters from three churches were read--two others
join--five churches in all. Four baptized, nineteen excluded, forty-one
dismissed, one minister, and three hundred and nineteen members. The
body has no correspondence with other Associations, and very little is
known of its history of late years.
EBENEZER ASSOCIATION
Was formed in March, 1814, of churches chiefly from the Hephzibah
and Ocmulgee. The minutes of a session held in August of the same year
are printed: Thirteen churches; nine
page 80 baptized--total,
five hundred and seventy-five. The presbytery from the Ocmulgee were
Joseph Baker, V. A. Tharpe, D. Wood, H. Hooten and E. Talbot. Fulgam and
Taylor, officers. Circular letter by ...... Love. Churches dismissed by
the Ocmulgee to form the Ebenezer were Mount Nebo, New Providence, Ramah
and Trail Branch.
The session for November, 1816, was at Mount Horeb. Dozier Thornton,
Jesse Mercer and Luther Rice were present, and preached on Sabbath.
Opened correspondence with Baptist General Convention. In 1817, at
Wood's meeting-house, voted to stop correspondence with the General
Convention. Agreed to appropriate the surplus funds in hand to itinerant
preaching in lower parts of the State. Baptized eighteen. Two new
constitutions joined--Camp Creek and Antioch.
In 1818, at New Providence, agreed to resume correspondence with the
General Convention. Received circular from Kentucky Mission Society.
Appropriated $50 00 for expenses of corresponding messengers. The
minutes show twenty-one churches, thirty-two baptized, eight hundred and
seventy-six members. In 1819 the session is at Rocky creek. Introductory
sermon by Eden Taylor. V. A. Tharpe and Ezekiel Taylor were officers. A
committee is appointed to co-operate with one from Ocmulgee Association
in making arrangements for Indian reform. For corresponding messengers,
$58 00.
At Ramah, in 1820, agreed to concur in the plan for Indian reform.
Appointed trustees and ministers are requested to explain this matter to
the churches and suggest plans to raise funds. The institution to
educate young ministers, suggested by the General Convention, was under
consideration. "We are of opinion that such an institution appears
laudable, but are not prepared at present to go into it." Twenty-five
churches, and fifty-six baptized. Circular letter, on ministerial
support, by brother Fulgam--an excellent article. In 1821, at Myrtle
Spring, John Ross preached the introductory sermon. Theophilus Pearce
and John McKinzy officers. Adam Jones, Thomas Glenn and Joseph Sharpe,
trustees for Indian reform, in connection with committees from Ocmulgee
and Georgia Associations. Churches twenty-eight, baptized thirty-eight;
total, one thousand and eighty-five. Brother McKinzy wrote
circular
page 81 On the Universal
Spread of the Gospel. The importance of exertion in this cause, and of
translating the Bible, urged with clearness and warmth. All this by Rev.
John McKinzy!2.
The church at Mount Horeb provided for the Association in 1822. Read
the report of Indian reform. Unanimously agreed to aid in the
laudable pursuit. " Resolved, That brother Compere, missionary
for Indian reform, be invited to take a tour of preaching through our
bounds and solicit contributions for that purpose." The subject of
uniting with the General Association of Georgia is laid over until next
year. Next year, in 1823, at Stone creek, "Took under consideration the
reference of last year relative to the General Association, which was
thrown under the table!" "Took under consideration the Indian
reform, as to whether we continue or discontinue, and it was
discontinued! Preachers on the Sabbath were Perryman, Hooten and
Blackstone. Churches twenty-eight, baptized sixty-seven, members one
thousand and forty-eight.
Cool Spring church entertains the session of 1824. Agreed to continue
correspondence with the General Convention. Moved to reconsider minutes
of last year in relation to Indian reform--lost! Moved to correspond
with the General Association--lost! Circular letter on practical duties,
by Taylor.
Nothing of interest is recorded in the minutes of 1825 at Rocky
creek. In 1827 resolutions were passed lamenting the death of Tharp and
Pearce, formerly moderators of this body. Circular on brotherly love by
J. McKinzy.
Trail branch is the seat of the session in 1828. Circular by C. A.
Tharp, on "If thou put thy brethren in remembrance of these things,"
etc. Nine impostors are advertised, among them the famous
Counsellor or Counsel, who has imposed on the churches near thirty
years. The great revival which was then in progress in the
Ocmulgee, Georgia and Flint does not seem to have extended into the
Ebenezer.
In 1829, at Woods' meeting-house, John Ross was moderator and C. A.
Tharp, clerk. John Gray produced a circular, which was rejected, and a
committee appointed to write one. Four churches dismissed, probably to
form the Itchaconna, on the west side of the river. At New Providence,
in 1830, the anti-missionary
page 82 spirit still seems
to have been dominant, as had been the case for several years preceding.
All found in the minutes is the receiving and appointing correspondence,
etc. Four new churches join, and several are dismissed to form the
Houston Association. Baptized four hundred and ten; total, fifteen
hundred and two.
The session for 1831 is at Poplar spring, Laurens. Three new churches
join. Campbell and Sherwood are received as messengers from Georgia
Baptist Convention. Six brethren agree to attend next session of
Convention at Powelton. Circular on missions by H. B. Hathaway, of
Dublin church. The year following at Camp creek, Campbell and Shorter,
messengers from Convention were refused a seat! Nothing interesting is
found in the minutes of 1833 and 1834. These sessions were at Big Sandy
and Hopewell. In 1835, discontinued correspondence with Georgia and
Washington Associations, because they were in correspondence with the
Central Association.
The reader will see he has been following a body, prone to changes.
From 1816 to 1823, when she became settled in her opposition to
benevolent institutions, her changes were as frequent as the annual
revolutions of the earth.
The session for 1836 was at Beersheba. Renewed correspondence with
Georgia and Washington Associations, having heard their reasons for
corresponding with the Central; also, opened correspondence with the
Central. The following query was discussed one whole day, viz: "Are the
Institutions of the day, such as Missions, etc., consistent with the
articles of faith of this Association?" Answered in the affirmative by
an overwhelming majority. Upon this, seven churches withdrew, with
Absolom Black, Adam Jones, etc., ministers. These churches hold annual
meetings and publish their minutes declaring themselves to be the
true Ebenezer Association. In 1837, the session was quite
harmonious. An executive committee was appointed to manage the business
of the body with reference to domestic missions, etc: Correspondence
from Georgia Convention, cordially received.
At New Hope in 1839, domestic missions are reported to be prosperous.
$255 were paid out for this object alone. Churches
page 83 twenty-seven--about
a dozen ministers. Great improvement in the churches of this body of
late years.
PIEDMONT ASSOCIATION.
This body must have been formed about 1817. The first notice of it is
a letter received from it by Savannah river Association on 25th October
of that year. In 1818 the meeting is at Westley's creek meeting-house.
Peacock and Bates, of the Hephzibah, and Thomas S. Winn, of Savannah
river, preach on the Sabbath. Mr. Winn presented the circular of
Kentucky Mission Society; this gave rise to considerable debate--laid
over till next session. Correspondence is sent to Hephzibah Association.
Baptized nine--total, one hundred and twenty-one. The session for 1819,
is at Beard's meeting-house, Tattnal
county. "Voted to have nothing to do with missionaries!" It is presumed
this little body was formed to avoid connection with the missionary
cause. But little information concerning it can be gathered. For several
years its history is lost.
In about 1829, an itinerant was passing within the bounds of this
Association. Stopped on the Sabbath and preached was invited to dine
with a minister who kept a grog-shop. Religion, of course, at a very low
ebb. In 1833, it is understood, a session was held at a church in
Liberty county. Mr. Westberry was the only minister present, and was
moderator. Brother Peacock would not attend, though the father of the
body, because brother Westberry had joined a temperance society!
In 1838 the session is at Wesley's creek meeting-house, McIntosh
county. Nothing of interest is found in the minutes. They seem to have
arrived at nothing higher than appointing a moderator and clerk, union
meetings, etc. And what have they accomplished in nearly a quarter of a
century? In 1819 they had five churches and two hundred and ninety-four
members--1838 there are six churches and two hundred and thirteen
members. This is the legitimate consequence of the anti-missionary
principle. They seem to have shut themselves out of the way of
others--have had little or no correspondence with other
Associations--and are still in a low state!
Part 13
page 84 SUNBURY ASSOCIATION
Was a continuation of the Savannah river, and by reference it will be
seen was constituted in November, 1818. In November, 1823, the body
meets at Powers' church, Effingham county; Samuel S. Law and Thomas
Meredith, officers. The constitution of the State Convention (then
General Association) was presented by A. Sherwood, as messenger, and she
became a constituent member. Owing to the distance from the centre of
the State, she has frequently failed to be represented in the sessions
of the Convention, but has been uniformly friendly to the objects aided
by that body, and has generally kept domestic missionaries in her own
destitute regions, holding forth the word of life.
In 1824, Upper Black Creek church, entertaining sentiments in regard
to missions, etc., adverse to those of the Association, desires to
withdraw. After an affectionate discussion, the request was granted and
a letter of dismission given, expressing the fellowship of the
Association. Very different treatment this, from what is experienced by
missionary churches in connection with anti-missionary Associations!
This session was held in Sunbury; Charles O. Scriven and H. J. Ripley,
officers. Two years afterwards, the session was at Salem, Chatham
county. Samuel S. Law and H. J. Ripley, officers. John Southwell and
Jacob H. Dunham, domestic missionaries. Churches, seventeen; baptized,
six hundred and four; ministers, eleven total, five
thousand six hundred and ninety-five. In 1827, the body convened at New
Hope, Montgomery county.
The meeting in 1830 was at Power's meeting-house. The attendance was
good, and the session throughout deeply interesting. Since 1822-'23,
when a great revival prevailed along the seaboard, the body had been
gradually increasing in strength and efficiency. Several young
ministers, talented and zealous, had been raised up of late years, whose
influence was felt far and wide. They were ever ready to incite the
churches to every good word and work. And having, besides these, men of
years, and experience, and wisdom to direct the affairs of the body, its
progress was onward. The ensuing session was in Savannah--S. S. Law,
moderator. The religious interest was
page 85 great, and the
business conducted with the utmost harmony. Ministers of other
denominations in the city joined heartily in the labors of the meeting.
Many were converted unto the Lord, and it is believed the blessing shed
down on the occasion will never be fully appreciated on earth. Domestic
missionaries were yearly employed, who performed much itinerant labor,
devoting their attention mostly to the colored population, whose moral
and religious improvement was the subject of general remark.
The body met in 1835 in the city Darien. The minutes of this session
are not in hand. The ensuing year, Walthourville entertained the body.
Several churches had received large accessions during the year. Mr.
Edward A. Stevens (now in Burmah,) was there, having just completed
his theological course at Newton, Mass. His presence, with his youthful
appearance and his fervid piety, enhanced the interest of the occasion.
He is a native of Liberty county, and was baptized into the Sunbury
church. Of course, the brethren of this Association felt a deep interest
in him and his proposed mission to the heathen.
New Providence, Effingham county, was the place of meeting in
1833--J. L. Southwell, moderator, William H. McIntosh, clerk. Messengers
were in attendance from the Hephzibah, Ebenezer and Savannah River
Associations. It was recommended that special efforts be made to
replenish the treasury of the General Convention. Three domestic
missionaries had been in the field a part of the year, namely: J. L.
Southwell, J. McDonald and F. G. B. Law. Ministers attached to the body
were twenty-four, white and colored. Members, five thousand three
hundred and eighty-eight; baptized, three hundred and eleven. The
ensuing year the meeting was in Darien; minutes not in hand.
In 1843, the twenty-sixth anniversary was held at South Newport
church, McIntosh county. The minutes of this session contain the
following preamble and resolutions:
Whereas, Our esteemed brother, the Rev. J. G. Binney, late pastor of
the Savannah Baptist church, has been providentially removed from his
labors among us, and is now on his way as a missionary to Burmah--
Resolved, That we hold in high estimation the christian
virtues
page 86 and ministerial
talents of our beloved brother Binney, and that he carries with him our
sympathies and our prayers.
Resolved, That we set apart one hour this afternoon, to be
observed as a season of special prayer to Almighty God for his care and
protection over and for the safety and success of our beloved brother
and his companion, in the grand enterprise in which they are engaged.
The session for 1844 was in Darien. Josiah S. Law, moderator, William
H. McIntosh, clerk. The body was still in a prosperous condition. Amount
paid out for various charitable objects, mainly domestic missions, is
$917 11. Number of colored members, four thousand four hundred and
forty-four; number of white members, four hundred and ninety-five;
total, five thousand nine hundred and thirty-nine. Baptized, three
hundred and seven.
[ From the "Christian Index." By W. H.
McIntosh. ]
Mr. Editor: The announcement, in a recent number of your
paper, of the dissolution of this Association, though not unexpected to
the writer, was not less sad because it was foreseen. The scene of his
early ministerial experience, the news that it lives only among the
memories of the past, is like that of the death of the loved friends who
have finished their course, and are to be met no more. Musing upon the
past, my thoughts run along through the years of my connection with it,
and recall, one after another, the unforgotten forms of Augustus Bacon,
S. S. Law, E. P. Postell, W. Conner, J. S. Law, H. O. Wyer, A. Harman,
J. O. Screven, and others, who gave life and energy to the body, and,
further down in the shadowy distance, Jacob Dunham, Charles O. Screven
and John Southwell, all of whom "rest from their labors."
I have thought the reminiscences of the times, and of the men who
acted in them, might not be unacceptable to at least those of your
readers who have ever been connected with the Association. The first
meeting was held in November, 1818, with the church in Sunbury. I
suppose its name was given in compliment of the church at that place.
And worthy was she of the distinction. She might be called the mother of
churches and of ministers. Of its organization I have no knowledge, but
page 87 think it was built
up mainly by the Rev. Charles O. Screven,3.
to whom I shall refer again. Rev. J. H. Dunham, the Laws, (father and
son,) Charles B. Jones, J. H. Campbell, E. A. Stevens, James Shannon,
(afterwards a Campbellite,) J. O. Screven and W. H. McIntosh were
licensed to preach by this church, and there may have been others
unknown to me. A schoolboy in the Academy at Sunbury, under Mr. Shannon,
I witnessed for the first time the ordinance of baptism. I had heard of
the sect, and was curious to see a baptism, and was among the first at
the river side, where, early one bright morning, the solemn rite was
performed. I was so struck with the correspondence between the
description of baptism in the New Testament--which my pious mother had
taught me to read--and the act before me, that I became, child as I was,
satisfied on that subject. Dr. Screven was then pastor of the church.
There was a noble dignity about the man that could not fail to impress
even the young and thoughtless with profound respect for him. His
preaching, as I remember it, was calm and unimpassioned, but earnest and
solemn.
The churches composing this body were not strong in pecuniary
resources, and, except in their colored membership, were numerically
weak. Hence, in most of them, the support of the gospel rested upon a
few members. The churches in Savannah (white) were the only exceptions.
It was, nevertheless, active in efforts for the salvation of souls, and
maintained almost every year, until the commencement of the war, two
missionaries, whose services were given chiefly to the negroes. Covering
a district of country in which the slave population was large, the
importance of supplying them with the preached word was early felt, and
the large increase from this field is the best evidence of the fidelity
with which it was cultivated. The facts in this connection have a
historical value, and deserve preservation.
In 1818, in the organization of the Association of thirteen churches,
two were African--the first and second in Savannah, numbering two
thousand two hundred and fifty members. How many of this class were
members of the other churches, I have no means of ascertaining, but as
an approximation, I put down
page 88 the colored
membership at three thousand. The minutes of 1857, the latest that I
have seen, show thirteen African churches and five thousand nine hundred
and fifty-seven colored members. Many of these were connected with the
white churches, as was the case throughout the country, wherever Baptist
churches were located in reasonable proximity to them. The labors of the
brethren of this Association for the evangelization of these people were
not confined, however, to the operations of their missionaries. There
was not a pastor who did not devote more or less time to their religious
instruction. The pastors of the white churches in Savannah were deeply
concerned for the welfare of the African churches in and around the
city. They exercised, with their churches, a kind of supervisory care
over them, giving advice, settling difficulties among them, often of a
perplexing nature, and instructing them in the principles of the gospel.
This was true of Wyer and Binney, and their successors. Some ministers,
who were engaged in secular business, devoted their Sabbaths to
preaching to the negroes on the plantations near the city, and on the
adjacent islands. One brother, I think, (the late A. Harman,) was
brought into the ministry by the crying wants of these people, and
labored for them with the zeal of one whose heart was aglow with the
love of souls. I have been told that the Rev. Samuel S. Law, of honored
memory--a preacher of the Apostles' sort, "in season and out of
season,"--was accustomed, when he made his weekly visits to his
plantation, to have his servants suspend work and assemble, that he
might preach Jesus to them. I have, myself, seen Rev. Jacob H. Dunham,
after working on his plantation during the week, on Saturday, oar in
hand, in a canoe, with a negro boy, on his monthly missionary voyage to
St. Catherine's Island, ten or twelve miles distant, with a wide and
dangerous river to cross, that he might preach the gospel upon the large
plantations there. And the next Saturday he would ride forty miles on
horseback, in another direction, upon the same blessed errand; and the
next, and the next, to other appointments. I never heard what his salary
was, but from the records of the Association, whose missionary he was,
his supplies from that source were exceedingly scant, ranging from $30
00 to $46 00 per annum. I recollect hearing that a brother gave him $50
00
page 89 a year to preach to
the negroes once a month, forty miles from home. I presume this was all
he received at that place. But he was laying up enduring treasure in a
safe place, and has long ago gone to enjoy it. The simple truth is, in
regard to him and others, their services were mostly gratuitous. Rev.
Josiah S. Law, one of the ablest ministers of his day, was consecrated
to this work, declining to leave it for positions more lucrative and
distinguished. Others could be named among the living and the dead, but
what I have written is sufficient to show the spirit of the Association.
But not alone by preaching did they seek the black man's spiritual
welfare. Oral religious instruction to the children in Sabbath-schools,
in houses of worship, and on plantations, by ministers and people, male
and female, was at one time common. I do not know to what extent it was
continued of late years. Indeed, if there is any class of laboring
people in the world whose spiritual interests have been better cared for
than the late slaves of the South, it does not come within my knowledge.
In our houses of worship, special provision was made for their
accommodation, and right-minded people encouraged their attendance at
the house of God. Pastors gave a part of every Sabbath to them in a
separate service, and at a convenient hour, and do so still to the
freedmen, where they desire it. Our responsibilities for them did not
cease with slavery, nor shall our labors for their welfare. I do not
mention these things that we may boast of them. If we had reached the
full measure of responsibility upon us, exultation would be unbecoming,
and would only betray the weakness of our nature. How far short of the
mark that duty prescribed we have fallen, God only knows; but we know
enough to humble and abase us, and to extort the cry of agonizing
penitence, "God be merciful to us sinners!" Nor do I state these things
in vindication of slavery. It is dead; let it sleep in its bloody grave.
Content am I with its vindication by the Bible. I mention them because
they are facts--facts by which God is honored, while, at the same time,
they may reflect shame upon us, that, with such opportunities as they
disclose, they do not stand out in broader and clearer lines.
Some of your readers may be interested to know what was the relation
of the African churches to the Association, and
page 90 their privileges.
They were recognized as independent churches, and entitled to their
privileges as such. They were represented by their own members, who
voted upon all questions. Some of their delegates were free, and some
were slaves. Between them and their white brethren the kindest feelings
prevailed. On one occasion the usual harmony of the Association, was in
some measure disturbed and its peace threatened by an unfortunate
difference between two of the most prominent white churches. A question
involving much feeling was before the body. So nearly were the parties
balanced, that anything like unanimity among the colored delegates would
have turned the scale either way, and no one knew with whom these
delegates sympathized. Just as the final vote was about to be taken, one
of them rose, and in behalf of the rest, stated that as it was a matter
in which the white churches were interested, and as they loved the
brethren in both of those churches, they respectfully asked to be
excused from voting. The difficulty was subsequently, during the
meeting, so far adjusted as to remove it from the Association.
The influence of these colored ministers and churches in the
communities where they were located, I have no doubt, was most salutary.
Such men as Henry Cunningham and Andrew Marshall, who for many years
filled the pastorates of the First and Second African Churches in
Savannah, could not have failed to impress themselves upon their people.
Long may the memory of their good works be fragrant! In matters of
doctrine and church polity, while there was no systematic course of
instruction afforded these churches, they nevertheless derived such
assistance from their white brethren, ministers and others, as to
establish and preserve them in the faith of the gospel. During the last
year, a correspondent of the "New York Examiner and Chronicle" mentioned
with commendation the purity of doctrine and practice which he found in
one of the African churches in Savannah, characterizing it (I quote from
memory) as a model of apostolic simplicity and truth. It did not, I
suppose, occur to the writer to inquire who, under God, were their
teachers, or to let the world know that the Baptists in and about
Savannah had cared for the souls of the negroes, and
page 91 had for nearly half
a century been diligently planting the seeds of the gospel in their
hearts.
It must not be supposed that the energies of the Association were
limited to the work of domestic missions. Concern in one department of
christian enterprise begets concern in all others. Foreign missions,
Sunday-schools, ministerial education, the temperance cause, were all
cherished objects of this body. Rev. E. A. Stevens, the missionary to
Burmah, was baptized in Sunbury, and was the son of the honored deacon
of that church, and Rev. J. G. Binney went to his work in the same field
from the Savannah Baptist church. The churches of this Association, came
perhaps as near the apostolic rule of giving to, and promoting
otherwise, all good objects as God had prospered them, i.e.,
according to their ability, as any churches of modern times.
The noble men who composed this Association in former years have all
passed away, but the light of their example lingers around us still, as
if to quicken our zeal and stimulate our love to Christ.
[The Baptist meeting-house in Sunbury, in which this body was
organized, and which had stood about fifty years, was burned by the
Yankees in 1865.]
TUGALO RIVER ASSOCIATION
Was constituted in 1817, of churches chiefly from the Sarepta, some
being in South Carolina. The name is derived from the river, on both
sides of which the churches are situated. In September, 1819, the
session was at Eastonollee Franklin county. M. Reeves and A.
Sherwood preached on the Sabbath. Four very aged ministers were in the
body: F. Callaway, Sr., George Vandiver--but especially Thomas Gilbert
and John Cleveland, both over ninety years old. Time had given a snowy
whiteness to their locks, which hung over their stooping shoulders.
In 1821 the meeting was at Double Branches, Franklin county. L. Meeks
and Benjamin Cleveland, officers. Churches, nineteen, (thirteen of these
in Georgia,) thirteen ordained and three licensed preachers; total,
seven hundred and seventy-six.
page 92 Several new churches
were received at the session at Lime meeting-house in 1822.
For 1829 the meeting is at Conoross meeting-house, in South Carolina.
Churches, twenty-seven; baptized, two hundred and fifty-five; total, one
thousand three hundred and seventy-four. At the recommendation of the
body, four ministers, Smith, Ballad, Bramlet and Hymer, agree to ride
each three months and visit the churches and destitute places. The
session for 1835 is held at Shoal creek, Franklin county. An
acknowledgment is made of remissness in supporting the gospel, and the
churches are recommended to afford such support to their ministers as
that they may give their whole time to the work. Considered the
propriety of establishing a manual labor school, and appointed
messengers to meet others in Macon county, North Carolina. Light had
been creeping in upon this body for years. In 1825 they refused to
receive the minutes of the Georgia Baptist Convention; this year they
were read without apprehension. About the same time they refuse a seat
in their body to Jesse Mercer--now they grant him that privilege as a
messenger from the Georgia Association. The Lord had removed by death
some of the more prejudiced and ignorant; others had learned that they
were not too wise to receive instruction. The corresponding letter is
full of missions. After alluding to other Associations which take a deep
interest in benevolent institutions, and acknowledging that these had
not received the grace of God in vain, they continue, "While we glory in
God on their behalf, we condemn ourselves, and repudiate with shame the
doctrine of do nothing." A verse of Heber's missionary hymn is
also inserted.
But after this they turn against missions, etc., so that a historian
cannot tell what their real sentiments are--their position is
undefinable. In 1839 the session is held at Eastanollee [Eastannaulee],
Franklin county. The corresponding Associations are the Mountain,
Sarepta and Saluda. As the subject of missions has produced much
excitement, the churches are recommended to consider what will be the
best method to carry into effect the Saviour's commission and report at
next session. Ordained ministers, ten; baptized, seventeen; total, one
thousand and thirty-five.
Part 15
page 93 YELLOW RIVER
ASSOCIATION.
"The committee appointed by the Sarepta and Ocmulgee Associations,
consisting of brethren Isham Goss, Reuben Thornton, Edmund Talbot, James
Brooks, Iveson L. Brookes, Richard Pace and Cyrus White, convened at
Harris' spring, Newton county, on the 18th of September, 1824, when an
introductory sermon was delivered by Rev. John Sanders, from John xvi.
7; then repaired to the house, and finding thirteen churches in order,
assisted in forming them into an Association." Opened correspondence
with the Georgia, Ocmulgee and Sarepta Associations, and Bennet, Hale,
Sanders Moore and Colley were appointed messengers to the General
Association, (now the Convention.) Ministers, eleven; total, one
thousand six hundred and sixty-two. Joel Colley, moderator, and Thos. J.
Hand, clerk.
The session for 1825 was held at Sardis, Walton county. Joel Colley
preached the introductory discourse. No business of interest is reported
in the minutes. The year following it convened at Richland, Gwinnett
county. Luke Robinson preached the introductory. In 1827 the body met at
Macedonia--went through the usual round of electing moderator and clerk,
receiving and appointing correspondence, agreeing upon the places of
general meetings, and then adjourned.
The Association met at Covington in 1828. The revival spirit which
had been enjoyed in the Ocmulgee and Flint River had spread into the
bounds of this body; the increase had been considerable, the meeting was
a happy one, and the crowd on the Sabbath was immense. Brethren Jonathan
Davis, A. Sherwood and E. Shackelford preached on the Sabbath with great
effect.
In 1833 the body met at Bay creek, Walton county, when A. Sherwood,
from the Georgia Baptist Convention, was refused a seat. Twelve churches
report no baptisms. The ensuing session is at Camp creek, Gwinnett
county. The baptisms are two hundred and eighty--one hundred and
thirteen from Monroe, Walton county. A protracted meeting had been held
there by Jonathan Davis, V. R. Thornton, J. E. Dawson, etc., when many
had been added unto the Lord. Churches, forty-six;
page 94 ministers, twenty;
members, two thousand nine hundred and ninety-eight. The session for
1835, at Utoy, DeKalb county, drops correspondence with the Georgia
Association, because the Georgia had opened correspondence with the
Central, deemed by the Yellow River "a disorderly body of people,"
etc.
The meeting for 1836 was held at Salem, Newton county, where a
committee is raised to meet with Monroe church. The year following, at
Mount Parau, this committee report a failure of meeting at Monroe; but
the case is tried in the Association, and Monroe church is put out of
fellowship. Her fault is choosing a minister from the Central
Association. The Yellow River thus decides that a church is not
independent in selecting her own pastor.
Like some others, this body fulminated resolutions against missions,
Bible societies, etc., and against all those who approve them. On this
account several churches withdrew and formed the Rock Mountain
Association. Some joined the Appalachee. Joel Colley was the
moderator for about twenty years or more.
FLINT RIVER ASSOCIATION
Was constituted at Rocky creek meeting-house, Monroe county, on the
16th October, 1824. Preparatory sermon by Edmund Talbot, who also sat as
moderator pro. tem. The presbytery were J. Nochols, E. Talbot, D.
Montgomery, J. Callaway, J. Milner, V. A. Tharp and T. Pierce. Fourteen
churches joined in the new organization. Robert McGinty, moderator, and
Robert Kelton, clerk. Churches, fourteen; ministers, five; total, five
hundred and twenty-five.
The second session was at Mount Pisgah, Monroe, in 1825. Introductory
by Robert McGinty. Refused to correspond with General Association.
Eleven new churches join. The following year the body met at Bethel
meeting-house, Butts county. William Mosely preached the introductory.
No business of interest is reported in the minutes--nothing more than
receiving and appointing correspondence, etc. In 1827 the body meets at
Sardis, Pike county, near Barnesville. Eight new churches join. Granade,
Callaway and Henderson preach on the Sabbath.
page 95 Shiloh, in Bibb
county, was the seat of the session, 1828. John M. Gray preached the
introductory; J. S. Callaway and A. Sherwood on the Sabbath. About $60
were raised for Domestic Missions. "About nineteen hundred baptized!"
The powerful revival, prevailing in other parts of the State, is
advancing gloriously within the bounds of this body likewise. Agreed to
observe the monthly concert for prayer. Men, in a state of
revival, will not oppose the missionary cause. Seventeen churches
dismissed to form the Itchaconna.
Forsyth was the place of meeting in 1829. Here an act was perpetrated
that did much injury and caused great grief, in the case of the Sharon
church. For several years, the body passed through a scene of
affliction, over which the historian would gladly cast the mantle of
christian charity, and suffer these things to die with the passing
generation. The meeting for 1835 is at Shiloh, Fayette county. J. S.
Callaway, moderator, T. Langly, clerk. Nothing of importance transacted.
Churches, forty-one; baptisms, one hundred and nine; ministers,
eighteen; total, two thousand four hundred and sixty-four.
In 1837, the session is at Holly Grove, Monroe county. The subject of
benevolent institutions had been some time on the carpet; but a majority
of the delegates, instead of declaring non-fellowship with such
institutions and their adherents, " Resolved. that we are
unwilling to go into any new declaration of fellowship or
non-fellowship, but feel disposed to continue in the same old Baptist
path of faith and practice, which the Association has heretofore
pursued." Whereupon fifteen churches, with Rev. William Mosely at their
head, withdraw from the house--hold a meeting in the grove, and agree to
have a convention at County Line meeting-house, in July, 1838.
After Mr. Mosely and his party have left the body, they agree to open
correspondence with the Rehoboth and Central in about 1840. Since that
time, she has become a component member of the Georgia Baptist
Convention. Missions and Sabbath schools are encouraged. Her ministers
are laborious and self-denying men, "ready unto every good work." Many
of their churches have experienced seasons of glorious "refreshings from
the presence of the Lord." The Lord smiles graciously
page 96 upon the body from
year to year. Rev. J. D. Stewart, of Griffin, is now the
moderator.
Of late years, this body has been actively engaged in the work of
missions. Its mission to the Indians dates from October 1st, 1872.
During the first year, Benjamin Baker and Wilson Nail, native Indians,
were employed as missionaries, who did efficient service. They reported
twenty-four baptisms, the establishment of two Sabbath-schools,
numbering in the aggregate over one hundred pupils and teachers, and a
satisfactory amount of other labor. This year there are three Indian
missionaries employed--Benjamin Baker, Solomon Baker and Wilson Nail.
They have reported for the first quarter, nine baptisms, two natives
licensed to preach, and the commencement of one or two church buildings.
These missionaries have been paid promptly at the end of each quarter.
The Association has also engaged two home missionaries to labor a
portion of their time within her own bounds--Jonathan Milner and J. M.
DeFoor.
CHATTAHOOCHEE ASSOCIATION.
This body was formed at Hopewell church, Hall county, March 1st,
1826, of eight churches. A committee had been appointed by the Tugalo
Association to assist in the formation, but all failed to attend.
Finding eight orderly churches, three hundred and thirty-eight members,
seven ordained ministers and eight licentiates, it was judged best to
constitute, after an introductory sermon by James Whitten. James Riley
was chosen moderator, and James Whitten, clerk; so the body was
organized without a presbytery of ministers delegated from another
Association for this special purpose. The churches which united in the
constitution were Hopewell, Wahoo, Mount Salem, Yellow Creek, Tesnatee
[Tessentee], Dewberry, Flat Creek, Mossy
Creek and Chestatee, chiefly in Hall and Habersham counties.
Minutes of October, 1826, at Wahoo [Wauhoo]
church. Silas King preached the introductory sermon, and four new
churches were received, and correspondence from French Broad, S. C.,
Yellow River and Tugalo Associations.
page 97
This Association convened on the 13th October, 1827, at Mount Salem,
and Mr. Willson preached the introductory. Two churches joined. Anslem
Anthony, moderator, and James Whitten, clerk. These officers were
continued till after the session of 1835, when the clerk removed to
Harris county, except one year, the moderator was prevented by death of
his wife from attending. Messrs. More, Roberts and Gunn preached on the
Sabbath. Tensawattee one of the churches which joined this year,
had been organized in the Cherokee Nation, and was represented by Duncan
Obriant, a missionary, who labored several years among the Cherokees,
and then, in 1832, removed with them west of the Mississippi, where he
continued to instruct till his death, in 1834 or 1835.
In 1828, the session was held with the church at Tesnatee ,
Habersham county. Introductory by James Riley. The most important
matter was a motion to request the churches to insert in the letters for
next year the date of their constitution, which was complied with. This
is the only Association, except the Georgia and Central, which know the
time of the birth of their constituents. Baptized, two hundred and
twenty-four; total number, eight hundred and twenty-four.
In 1829, the meeting is at Timber ridge, Hall county. A. Anthony
preached the introductory. Deacons' meetings recommended.
Sardis, Hall county, entertained the Association in 1830, and Evans
Pearson preached the introductory. B. Reynolds was advertised as
excluded from Timber ridge church; also John Roberts. The plan of the
Sarepta Association in licensing preachers is recommended, and
the churches advised to accept the tracts offered by the Baptist General
Tract Society. On the petition of Harmony church, it is observed, "We
think that the churches have it in their power to improve or advance
their ministry by putting into their ministering brethrens' hands,
orthodox theological books," and recommended to raise funds, and send up
to the next session for this purpose. Churches, twenty-three; total
number, one thousand four hundred and seventy-eight.
The session of 1831 was held at Bothabara, Jackson county, and
introductory preached by James Whitten.
page 98
In 1832, the meeting was at Holly Spring, Hall county. Mr. Kinzy
preached the introductory, and William Manning, moderator. Dismissed two
churches to unite in forming a new Association, probably the Mountain.
Baptized three hundred and two.
Harmony, Hall county, was the seat of the session for 1833. Wm.
Manning preached the introductory. Four new churches, Island Ford, Mount
Tabor, Liberty and the one at Cherokee court-house, received. Agreed to
correspond with the Mountain, a new Association. Recommend itinerant
preaching, and the churches to defray the expense.
Yellow creek, Hall county, entertained the body in 1834. A.
Anthony preached the introductory. Four new churches joined, probably
from the Cherokee Nation, as that region is now fast settling up. Agreed
to correspond with the State Convention, and Manning and R. Jones are
appointed messengers--the first attends. Appointed a committee of five
on domestic missions. The benevolent institutions, tract, Bible
societies, etc., recommended. Requested A. Anthony to write out his
introductory (on missions, from Revelations xiv. 6 and 7,) and have one
thousand copies printed. Mission money collected, $42 50; twenty-nine
churches, one thousand four hundred members. Preachers on the Sabbath,
Vandiver, from the Tugalo; Byers and Jones. Antioch, Hightower, Goshen
and Silver Spring churches united.
In 1835, the meeting is at Suwanee church, Gwinnett county. S.
Roberts preached the introductory. Dropped the correspondence with the
Convention for the present. Several churches dismissed to form two new
Associations, one north and one west of us, and committees sent to
assist. It is recommended to preach a mission sermon at each session,
and the Index is also recommended. The following report is inserted: Six
Sabbath-schools, two missionary, and five temperance societies, some
churches revived, and the cause of benevolence advancing. Resolved that
we will approve, encourage and support every effort that is now making
in the cause of benevolence and religion
that God appears to own and bless. A committee on domestic missions is
appointed. T. M. Kinzy, the missionary, reports favorably--had baptized
forty-four persons and constituted
page 99 two churches.
Mission money, $52 771/2. Ordained ministers,
fifteen; licentiates, three; ninety-eight baptized; total, one thousand
four hundred and seven. James Riley, the first moderator, had died.
The session for October, 1837, is held at Bethlehem, Hall county.
Anthony, preacher and moderator, and Rives, clerk. Messengers from the
Tugalo, Sarepta, Hightower and Yellow River Associations were in
attendance; also letter, minutes and messengers from Chestatee, and
agreed to correspond. This is probably the first year after the
organization of the Chestatee.
The report on the state of religion shows the churches to be in a low
state; recommended family and public worship, and secret prayer, and
deacons to set an example. Paid Wellborn Hutchins, Roberts and Chandler,
domestic missionaries, $38 15. The circular is on the low estate of
Zion, and measures suggested for revival. Fifteen churches, eight
ministers and seven hundred and fifty-nine members.
COLUMBUS ASSOCIATION.
This body is situated in the western part of
the State, including the churches in Talbot, Harris and Muscogee
counties, and a few others. It was organized at New Hope, now Mulberry
meeting-house, in Harris county, November 21, 1829. By previous
invitation, elders John Milner, James Carter, James Henderson, S.
Stamper and B. Strickland, from the Flint River Association, and Z. H.
Gordon and Jacob King, from the Echaconna Association, attended as a
presbytery. Brother J. Milner was called to the chair, and J. King
nominated secretary. The letters from twelve churches were then read,
viz: from Talbot county, Valley Grove, New Providence, Talbotton,
Antioch, Bethel, Concord; from Harris county, Bethesda, New Hope, (now
Mulberry,) Lebanon, (now Hamilton,) Mount Olive; from Muscogee county,
Bethel and Columbus. The churches being found in order, were constituted
on the articles of faith of the Flint River Association, which are the
same as those of the regular Baptist churches. Elder Anderson Smith was
elected moderator, and Clark Blanford, of Hamilton, clerk. The number of
members, four hundred and fifty-four; baptized this
page 100
year, one hundred and thirteen. The bounds of the
Association were then defined and laid off into districts, viz: first,
Harris county; second, Talbot county; third, Muscogee county; fourth,
Randolph, Lee and Marion counties. A. Smith the only minister in the
body.
The second session of this body was held with
the Talbotton church, on Saturday before the second Sabbath in October,
which has ever since been the time of its sessions. John Ross was
elected moderator, and C. Blanford, clerk. The country being new, and
the churches scattered over a large space of territory, and having none
of the bonds which previous acquaintance create to bind individuals
together, it could not be fairly expected that there should be found
amongst them all that union and sameness of sentiment and feeling which
are found in older and longer established unions. And although the
ministers were not men of literary attainments, they may be truly said
to have been men of sound mind and amiable character.
The third session of this body was held with
the church at Mount Carmel, Muscogee county, in 1831. J. Ross,
moderator, C. Blanford, clerk. Number of churches, twenty-five;
communicants, one thousand and eighty-seven. Ministers now in this body,
were John M. Gray, Anderson Smith, G. B. Waldrop, Hiram Powell, Barclay
Martin, J. English, J. W. Pelham and Peter Eldridge.
At this meeting of the body, a package of the
minutes of the Georgia Baptist Convention was laid before it by R.
Fleming, who was then traveling as a domestic missionary; but such was
the opposition of many of the brethren present, that although it was
moved by J. M. Gray that it be received and noticed in a friendly way in
their minutes, yet it was rejected, and not noticed in their minutes.
Ross and Martin were desirous that the minutes of the Convention should
be received and noticed as above, and some of the private members
desired it. Although they appeared, as an Association, unwilling to hold
correspondence with the Convention, and were disposed to stand aloof
from all the benevolent enterprises maintained and defended by that
body, yet they passed a resolution disapproving of candidates treating
at elections, and earnestly desired
page 101 their
members and their fellow-citizens to unite with them in endeavoring to
put down such pernicious practice. This resolution was introduced by B.
Martin, and defended with much zeal and ability. Had it not been, it
probably would not have passed.
The fourth session of the Association was held
at Sardis church, in Marion county. J. M. Gray, moderator, A. Smith,
clerk. Churches, thirty-two; members, one thousand five hundred and
thirty-nine. The rapid increase of population in the country, and the
multiplication of new churches, made it necessary, in order to supply
the wants of the people, for the ministers to spend much of their time
in traveling and preaching. Amongst the most active were Ross, Gray, A.
Smith and H. Powell.
The following resolution was passed, (but not
without serious opposition by the moderator, and some others,)
viz.: "Whereas, certain men, under the name of apostolic Baptist
ministers, viz.: James Wilson, James Reeves, Cyrus White, John Holmes,
B. H. Willson, J. Travis, John Reeves, W. Byars, W. Presley, B.
Strickland, E. Strickland and Moses White, have published a faith
differing from the orthodox Baptists, and as they have already caused
divisions among us, we recommend the churches composing this Association
to discountenance all such men as ministers." This resolution was
opposed on account of its inquisitorial aspect.
The fifth session was held with the church at
Mount Zion, Randolph county. Churches, forty-three; members, one
thousand eight hundred and six; ministers, eleven; licentiates, four. J.
Ross, moderator; A. Smith, clerk. The number of churches now in the
body, and the extensive space of country over which they were spread,
made it desirable that another Association should be organized out of
churches in the southern bounds of this body; hence, the following
churches took letters for that purpose, viz.: In Stewart county,
Antioch, Richland, Fellowship, Mount Paran, Liberty and Bethlehem; in
Sumter county, Shiloh, Providence, Bethesda, Bethel and Spring Creek; in
Randolph county, Mount Zion, Mount Sinai, Pataula, Bethlehem and
Antioch; in Early county, Smyrna and Liberty Hill. These churches were
organized into an Association called Bethel, at
page 102 Richland church, in
Stewart county, on Saturday before the fourth Sabbath in
November, 1833.
The sixth session at Bethesda, Harris county, 1834. J. Ross,
moderator, and A. Smith, clerk. Churches, thirty; members, two thousand
five hundred and eighty-eight; ministers, ten; licentiates, ten. During
this year, the Association sustained a severe loss in the death of Elder
J. M. Gray, one of her most active and able ministers. He died on a tour
of preaching, at a Mr. Pitman's, Alabama, after having taken a dose of
lobelia on lying down at night. ([See
Biographical Sketches.](GB0027.GB0027.083)) The churches this year enjoyed the
greatest revival ever experienced in this country--eight hundred and
five baptisms. The ministers, under the gracious influence of the Holy
Spirit, were waked up to untiring zeal in the discharge of their sacred
duties. The spirit of missions took possession of most of them; meetings
were held and protracted, and hundreds flocked to hear and learn the
truth as it is in Jesus. The style of preaching was altered. Sinners
were told they must repent or perish--must believe or be damned. Those
churches only, however, which enjoyed the ministrations of the effort
preachers were visited with revivals, as will be seen when we notice the
churches separately. It is remarkable that, as a body, this Association,
as yet, was much opposed to the benevolent institutions. In spirit
she was missionary, but in practice she was not; for, at this
session, when a friendly letter from the Convention was presented by
delegates from that body, viz.: Jeremiah Reeves and T. Dawson, desiring
to open correspondence, it was rejected, and not noticed in the
proceedings of the day. They were merely invited to preach, which they
did, but they left before adjournment. The ministers of this body were
all the advocates of missions. What but an unjustifiable dread of
responsibility could have been the cause of their not entering decidedly
into the work of spreading the gospel in connection with the friends of
benevolence? The character which the ministers and the Association
sustained abroad authorized the expectation that she would have come out
in concert with the friends of missions long before this.
The seventh session was held at Bethel, Talbot county. J. Ross,
moderator, and R. Fleming, clerk. Churches, twenty-nine;
page 103 members, two
thousand six hundred; baptisms, two hundred and twenty-two. Nothing
special done at this meeting, except that she still rejected
correspondence offered by the Convention through Elder J. H. Campbell.
The eighth session was held at Bethel, Muscogee county. The
Association now becomes more of a business-doing body, and though she
would have readily united with the Convention, by an overwhelming
majority, yet for the sake of some who were opposed, the advocates
declined urging the matter. The following resolution was passed
unanimously: " Resolved, that this body approves of the objects
of the Convention, but regarding the feelings of some of our dear
brethren, we deem it prudent, for the present, to postpone a
correspondence, so far as we are concerned." The brethren, C. D. Mallary
and J. E. Dawson, were present, and they, with the delegates from that
body to this, did much good; and it is believed that by their able
counsel, exhortations, prayers and sermons, they made an impression of
the most favorable kind respecting educated ministers, missionary and
temperance societies, etc. The Association recommended a meeting to be
held at County Line, Talbot county, for the purpose of devising a
plan by which to supply with preaching the destitute in and around the
bounds of this body. This meeting was held on the Friday and Saturday
before the fourth Sabbath in November, 1836, and a domestic missionary
society was formed. Elder T. J. Hand, by appointment, preached the
introductory sermon, and J. Moon on the subject of missions on the
Sabbath. A collection for missionary purposes was taken, and $116 were
raised. This may be considered the starting point in missions by the
Association. Elder George Granberry wrote the circular letter this year,
and selected as his theme the importance of remembering "the Sabbath
day to keep it holy;" also, the duty of christians in supporting the
gospel ministry, at home and abroad. The sin of visiting, traveling and
starting to market on Sunday, or Saturday evening, has been too common
in the country generally, for which we ought to be ashamed and repent.
With but one solitary dissenting voice the following resolution was
passed: " Resolved, that we fully concur with the Ebenezer
Association in the opinion that the difference of sentiment entertained
by
page 104 members, churches
and Associations, in relation to the mission cause, and other benevolent
efforts, should not affect fellowship." This year correspondence was
opened with the Central Association, by a very large majority.
The ninth session was held at Union, Marion county, (now Fellowship,
Macon county.) Elder J. Ross, who had been the moderator, having
departed this life, (June 17, 1837,) J. Perryman was elected moderator,
and R. Fleming continued clerk. The rules of the Baptist State
Convention for the reception of beneficiaries were published in the
minutes this year, which no doubt had a good effect in removing
prejudice from the minds of some, and correcting error in others. The
churches were recommended to send up to the next session contributions
for the purpose of supporting one or more missionaries, in her own
bounds and parts around. The society which had been organized at
"County Line," agreeable to the advice of the last session, reported
by her secretary, R. Fleming, the proceedings, and was recommended to go
on in the management and direction of its business.
The circular letter this year was written by Elder H. Powell, on the
subject: "Ye are the light of the world." The ministers and
lay-members are urged to their several duties in a clear and sensible
manner; "the stool of do-nothing" is made out to be a very poor
thing, and creeping and crawling, in religion, a very
slow way to press toward the mark for the prize.
Horeb and Uptaoi churches, in Talbot county,
and Bethel, in Meriwether, did not represent themselves at this session,
owing to their opposition to the missionary spirit, which they evidently
saw would pervade the body. They subsequently united in forming a new
Association, which, by way of eminence, they called "The Apostolic
Baptist Association." In this they were joined by remnants from
Ariel, in Crawford, from Mount Carmel, in Muscogee, and Valley Grove, in
Talbot, and some others. These were very small churches. They declared
non-fellowship with all the churches friendly to the benevolent
institutions, and closed their doors against all the liberal ministers
who advocate, as they say, the "society system." 'Tis passing
strange, that amongst these, as amongst some other opposers of missions,
there should be efforts made to impress upon the
page 105
public mind the belief that the mission societies
are connected with the abolitionists, and that the advocates of missions
are abolitionists! It is difficult to believe that they
believe what they say in this respect. Again, they endeavor to
brand the advocates of the Bible, tract, mission, Sunday-school,
education and temperance societies with disaffection towards the
government, with designs to subvert and overturn the glorious fabric of
the republic! Now, who that knows his A, B, C, in the rise and downfall
of nations, does not know that the general defusion of education,
morality and religion is indispensable to the perpetuity of a republican
form of government? And what is the tendency of all the above societies?
Our sapient opposers say, "to subvert the government!"
The tenth session was held with the church at
Hamilton, 1838.
Perryman, moderator; Fleming, clerk. Churches,
twenty-nine; members, two thousand and seven hundred; ministers,
fourteen. The introductory sermon by G. Granberry. There were present
about thirty-five preachers, including those belonging to the
body--a larger number than ever before assembled in Western Georgia.
This was one of the most pleasant, interesting and profitable meetings
ever enjoyed by the Association. But one spirit seemed to pervade this
large assemblage of the worshipers of God. An extensive revival had been
enjoyed in a large portion of the churches only a few weeks previously,
and the members were fully prepared, in their feelings and judgment, to
enter into the wide and delightful field of benevolent operations.
Eight delegates, viz.: J. Perryman, Robert
Fleming, George Granberry, Jesse Moon, G. B. Waldrop, Hiram Powell, W.
Henderson, Samuel Harris, were elected to bear a letter to the Georgia
Baptist Convention, petitioning to become a component member of that
body at its session in 1839, at Richland, in Twiggs county. This was a
perfectly unanimous act of the body. At this meeting, also, the domestic
mission society, formed two years previously, paid over into the hands
of the treasurer of the Association the funds of said society, and the
Association took the business under her patronage and management. The
sum sent up by the churches amounted to $200 25, which, with the sum
collected in the congregation after
page 106
a sermon by Elder J. E. Dawson on Sabbath,
amounted to $356 25. The missionary operations are now carried on by an
executive committee, viz.: Jesse Carter, M. A. George, John Neal,
Springer Gibson, James Boykin, and George Granberry, treasurer, and
James Perryman, chairman of the committee. This committee had in its
employ, as a domestic missionary, G. W. Key, and expects, by the help of
the Lord, to keep at least one minister constantly in its service.
The auxiliary society, which for several years
past had been acting in concert with the Convention, dissolved, and will
transmit its donations to benevolent objects, to the Convention, through
the delegates from the Association.
THE WESTERN ASSOCIATION.
This body was constituted at LaGrange, Troup county, on the 7th
November, 1829, by committees from the Flint River and Yellow River
Associations, consisting of the following ministers, viz.: Joel Colley,
R. Gunn, G. Daniel, J. Milner, William Moseley, William Henderson, J.
Carter and J. Nichols. The introductory discourse was by brother J.
Colley. Sixteen churches were found to be in good order, and
acknowledged as the Western Association. James Reeves was
the first moderator, and John Wood, clerk. J. Nichols, William
Moseley and A. Sherwood preached on the Sabbath.
The second session, 1830, was held at Newnan. J. Bankston, moderator,
and J. Wood, clerk. Sixteen new churches joined. On Sabbath, Jesse
Mercer, Moseley and Nichols preached. The following year Greenville was
the seat of the session, when J. W. Cooper preached the introductory. J.
Bankston (who sustained the office six or seven years) was moderator,
and R. M. Stell, clerk. The Association refused to correspond with the
Georgia Convention. Churches thirty-nine; total, one thousand five
hundred and forty-six.
Query: "What is the duty of a church, when a person applies for
membership on a letter from a church, which had dissented from the Flint
River Association?"
Answer: "Recommended the churches to direct the person
page 107 to seek restoration
in some church of the Association from whence he came, that is known to
stand fair," etc.
In 1833, the above answer was reconsidered, and the following adopted
in lieu thereof: "We recommend the churches to act discretionally, with
an eye single to the glory of God, and the union and peace of the
churches, having due regard to original principles." The error in the
first answer is this: it takes for granted that, because a church has
dissented or seceded from the Association, therefore, her
letters are not valid, which is not true. The Flint River Association
did not like the answer of 1833, and appointed a committee, in October,
to visit the Western with a letter. In 1834, a kind of compromise
was drawn up, which should govern in the reception of members; but as it
required the rebaptism of those who had submitted to the ordinance at
the hands of seceding ministers, James Reeves and James Culberson would
not sign it, and the churches have acted discretionally and received
those whom they deemed worthy. Mount Zion and Emmaus churches had been
dealing with LaGrange and Hephzibah churches for receiving such members;
but on the proposal of the adjustment, they were advised to drop their
charges. Several churches were dismissed to form the Tallapoosa
Association.
In 1835, the session was with Bethlehem church, Meriwether county.
Baptized, six hundred and twenty-nine; churches, forty-four; total,
three thousand two hundred and fourteen. The following year, at Long
Cane, some churches declared non-fellowship with all benevolent
institutions, and wished the body to do the same; but a resolution to
this effect was voted down. For the year 1837, the session was held at
Emmaus, in Troup county. The circular letter by Otis Smith is on the
commission. Several churches were still dissatisfied on account of
benevolent institutions, etc. These withdrew and formed a distinct body,
still claiming the old name of "Western Association." With reference to
these churches, the following resolutions were adopted:
Whereas, It has been repeatedly charged upon this Association
by the delegates of those churches which have separated from our union
and declared themselves no more of us, that we have departed from
original principles, that we are connected
page 108 with the benevolent
institutions of the day, and that we have departed from the common faith
of the denomination; and, whereas, incorrect impressions in relation to
our principles and practice, as an Association, may be produced by
permitting these charges to remain unnoticed; therefore,
Resolved by this Association, That the faith upon which we
were constituted, and which we believe has ever been the faith of the
regular Baptists, is still the faith of this body; that it has never
been changed, and it is the sense of this body that it should not be
changed in any particular.
Resolved, furthermore, That this Association, as a body, is
entirely disconnected with the benevolent institutions of the day, and
ever has been so, and no act of this body touching the benevolent
institutions of the day has ever been had other than to advise the
churches to leave all their members to act freely in relation to them,
according to the dictates of their own consciences.
Resolved, furthermore, That it is the sense of this body that
the patronizing, or the not patronizing those institutions, should be no
test of fellowship.
Resolved, furthermore, That in the opinion of this body the
following churches, viz: the Hillabahatchee , Hollow Spring, Fellowship,
Walnut creek, Bethlehem, Providence, Mount Zion, Emmaus, Flat Shoal
creek and Sardis, have departed from the principles and practice of the
regular members of the Baptist denomination, by adopting a standard of
fellowship and union unknown either to the denomination or to the
constitution of this body, and are therefore in disorder.
Resolved, furthermore, That to show our brethren and the world
at large the manifest disorder in which those churches have acted, a
copy of the letter of Emmaus church to this body be incorporated in our
minutes, as a specimen of the whole.
Resolved, That the above named churches, by their own acts in
declaring a non-fellowship with this body and separating therefrom,
because the Association refused to comply with certain requisitions made
in their letters, have deprived themselves of the privileges of this
body.
page 109
copy of a letter received of emmaus church, troup
county,
georgia.
"
The Baptist Church of Christ at Emmaus to the Delegates
and Messengers composing the Western Association:
Dear Brethren: The time has arrived when, according to our
former custom, we shall meet with you at another annual session as an
advisory council to provide for the union of the churches; and as it is
a well known fact to every observer that wide spread divisions exist
among us as a denomination, even from Maine to Mississippi, and as the
gospel has no dividing tendency, we believe it is the incorporation of
the benevolent (so called) institutions of the day with the churches
that has caused the confusion of which we complain--we therefore think
the present crisis calls aloud for something to be done that will
restore Zion to her primitive simplicity and union, which we believe can
only be effected by an entire separation from the present institution
system and uniting upon the principles of the gospel. We therefore
request the Association to take the matter into consideration and
provide for the union of the churches, by becoming disconnected from
those human institutions and all who patronize them. We, as a church,
have resolved to become disconnected from those institutions, both in an
associate and church capacity, and all who support them. Now, dear
brethren, if you in your judgment think we have transcended our limits,
and gone into error, we call upon you to convince us from the authority
of the word of God. When that is done, we will yield the point; but if
you, as an Association, refuse to grant our request, (painful as it is,)
we are constrained to declare unto you that we are no longer of you, as
a body, until you return to original principles and unite with us upon
the gospel system. We therefore design, in the strength of the Lord, to
maintain the doctrine and discipline of the primitive Baptists and unite
with those of our sister churches who thus act, who hold the
constitution of the Association and maintain the same.
Then follows the scale of the churches and names of delegates.
(Signed) Hartfield Hendon, Clerk.
page 110
Hebron was the place of meeting in 1839. The spirit of true
christian liberality was evidently gaining ground rapidly in this body.
Correspondence with several sister Associations had, on some account or
other, been suspended for a time. This correspondence was resumed with
the Georgia, Columbus, Sarepta and Tallapoosa, and opened with Rehoboth
and Rock Mountain. Still the body stands aloof from the Baptist
Convention of the State. Churches, thirty; ministers, eleven; total, two
thousand four hundred and eighty-seven.
"We, as an Association, believing it will be more advantage to the
cause of Christ, and the advantage of the Redeemer's kingdom, and
believing it also to be the true scriptural mode to contribute to the
missionary cause through the medium of the churches, instead of through
the medium of the missionary societies; therefore,
Resolved, That it is the sense of this body, that all those
brethren who desire to send up their contributions to missionary
purposes through the medium of any society, be recommended to do so
through their delegates, to be forwarded by this body to the destination
directed by the donor, believing this to be the scriptural channel.
It was not until about 1841-'42 that the body became associated with
the Convention. Perhaps no Association in the State is now in a more
prosperous condition.
THE UNITED ASSOCIATION.
Was constituted by Cyrus White, Barnabas Strickland, etc., at Teman,
Henry county, September, 1832. The churches had been in fellowship with
the regular Baptists, but had withdrawn from the Ocmulgee and Flint
River on account of some of their measures, which those churches
considered oppressive. Sharon, Paran, Sardis, etc., had joined in a
Convention to consult on the best course to pursue, in 1830, and had
adopted articles of faith. But those churches were unwilling to unite in
an Association with Cyrus White and other ministers identified with him,
who were believed to be Arminian in their sentiments, and
injudicious in some of their measures. In 1834, Sharon, Sardis, Paran
and McDonough united with the Central, on the old confession
page 111 of faith, adopted
by the older Associations formed in the State.
To the articles known as "The Sharon Faith" there can be no great
objection, as it is pretty much in the language of scripture. Still,
those who held to it with the greatest tenacity were charged with a want
of faith in principles sacred to the Baptists throughout the world. At
the ministers' meeting in Forsyth, in 1836, some of the ministers of
this Association would not unite with the mass of ministers from every
part of the State in subscribing to the old confession above referred
to. On the other hand, some of the preachers in the Ocmulgee and Flint
River had wandered off into hyper-Calvinism, or fatalism; and it
would be very natural for those who were at variance with them, to run
into the opposite extreme.
B. Strickland was moderator for three years, and E. Dodson clerk from
its formation. In 1836 the bounds were so extensive that the body agreed
to divide; those churches in Jasper, Henry, etc., retained the old name,
and those in Harris and other western counties are known as the "United
Chattahoochee Association." In 1839, William Byars was messenger from
the United Association to the State Convention, with contributions for
missions and other benevolent objects. For though these Associations
held no correspondence with other bodies of the Baptists in the State,
still they were all missionary in their principles, and were ever ready
to contribute liberally of their substance for their Master's cause.
If any churches of this order are now in existence (1874,) the fact
is unknown to the author.
ITCHACONNAH ASSOCIATION.4.
This union was formed in the winter of 1829, at
Mount Carmel, in Crawford county, the churches, nineteen in number,
having been dismissed from the Flint River in the preceding October.
They are situated in Bibb, Crawford, Monroe, Houston, etc. The
presbytery were John Milner, William Moseley
page 112
and Joseph Chipman. John Blackstone was the
first moderator, and Austin Ellis, clerk. The meeting for 1832 was at
Bethlehem, Upson county. The same officers continued. Nothing of
importance done. The following year the session is at Union, Bibb
county. This body has stood aloof from missions, Bible societies,
Sunday-schools, temperance societies, etc. Baptisms, eighty-one,
thirty-three of which are at Bethesda, administered by Jacob King.
Number of members, one thousand seven hundred and seventy-nine.
The meeting for 1837 is held at Bethel church,
Houston county. Churches, twenty-eight; members, one thousand eight
hundred and fifty-seven. " Resolved, That the systems of the day,
benevolent, so called, such as Bible, missionary, temperance, tract
societies, etc., are unscriptural, unsupported by divine revelation, and
therefore anti-christian," etc.
A committee was appointed to organize new
bodies out of churches broken off from orderly Associations on account
of difference of opinion touching the benevolent institutions of the
day.
This now seems to be a working body, and
has its hands full of business in her endeavors to suppress missions,
temperance, etc. Some of her most prominent ministers have been violent
in their opposition to these things. A few of these have been called to
their last account! Jonathan Neal was moderator of this body for
several years. Like all other bodies entertaining such sentiments, it is
on the decline.
WASHINGTON ASSOCIATION.
The churches which formed this body were dismissed from the Hephzibah
Association in October, 1828. They are located in Washington county
(from which the Association derives its name,) and contiguous counties.
William R. Stansell had been active in bringing about the constitution,
and was the first moderator. But in two or three years he removed to
Mississippi. Others from the Ebenezer and Georgia joined soon after its
formation, so that in 1834 there were nineteen churches and one thousand
one hundred and sixty-eight members--the number of ministers having
always been small. That year the session
page 113 was at Island creek
church, Hancock county. Introductory sermon by J. P. Leverett. James
Barnes, moderator, and Benjamin Roberts, clerk. Agreed to correspond
with the Central, (constituted that same year,) and sent
corresponding messengers to the Convention. Recommended the members of
its churches not to engage in the traffic in ardent spirits. A mission
sermon is usually preached on the Sabbath of its sessions. This year the
sermon was preached by J. E. Dawson, (of the Central Association,) and a
collection amounting to $51 00 was taken up. The Lord was graciously
present in the meeting--a powerful excitement prevailed in the
congregation--the services were protracted several days and the church
received considerable additions. The Island creek people will never
forget this meeting.
Bethel church, Hancock county, entertains the Association in
October, 1835. James Barnes, who had been moderator for some years, is
about to remove to Mississippi, and a commendatory letter is given him.
After Obadiah Echols (of the Central,) had preached the mission sermon
on Sunday, $71 00 are taken up for that object. Mount Olive church
seceded, owing to difficulties between herself and Beulah and
Shoulderbone churches, which difficulties had arisen on account of
Tilman D. Oxford, the paster of Mount Olive.
In 1838 the session was at Friendship, Greene county. Benjamin
Roberts, moderator, J. Graybill, clerk. Received correspondence from the
Convention and from the Georgia and Central Associations. At the
suggestion of Island creek and Beulah churches, the body passed a
resolution recommending her members to consider the propriety of uniting
with the Convention. A large majority of the churches are found to be in
favor of such a connection, and the next year she resolves to unite with
the Convention. In 1839, the session was at Darien, Washington county.
The body is in a prosperous condition.
HOUSTON ASSOCIATION.
It is supposed this body takes its name from Houston county, in which
most of its churches are situated. In 1830, several churches petitioned
for letters of dismission from the Ebenezer
page 114 Association for the
purpose of forming a new body, and brethren Tharp, Baker and Melton were
appointed to aid in said constitution. Rev. John McKenzie seems to have
had somewhat to do in the affairs of this new concern, and there has
been more or less of division in sentiment among its churches and
ministers for a number of years. In consequence of which, it has not
been as prosperous as many other Associations in the State. In 1833, it
has fourteen churches, three hundred and eighty-seven members, and very
few ministers.
In 1838, the body meets at Ebenezer church, Dooly county. The
circular, by J. McKenzie, is a religious and literary curiosity.
The propriety of corresponding with the Ebenezer Association is
questioned, and the matter is referred to the churches. This question
arose from the fact that a few churches had seceded from the Ebenezer
because she would not declare non-fellowship with missions, etc., while
the principles of that respectable body of christians remained
unchanged. On this subject of correspondence, the body disagreed in
1839, and division was the consequence. Several churches must
needs withdraw. Joshua Mercer was present as a delegate from the Bethel
Association. He and A. T. Holmes, of the Rehoboth, preached on the
Sabbath. Churches, eleven; baptized, one hundred and seven; total, three
hundred and forty-six.
ROCK MOUNTAIN ASSOCIATION.
This body takes its name from the Rock Mountain, in DeKalb county, in
which several of the churches are located. The churches withdrew from
the Yellow River Association principally on account of her treatment of
Monroe church, and her adoption of the non-fellowship resolutions. That
venerable man of God, Luke Robinson, may be regarded as the most
active in gathering them into a separate connection. In July, 1839, ten
churches met in council and agreed to form an Association. In October
following, the body was organized at Macedonia church, DeKalb county.
Two other churches join, viz.: Cool Spring and Long Shoal. Visiting
members present, and aiding in the constitution: C. D. Mallary, T.
Phillips and Joshua S. Callaway. George Daniel, moderator, and E.
Henderson,
page 115 clerk.
Correspondence is opened with some eight or ten Associations.
In 1840, the session is at Salem, Newton county. Four other churches
unite. Messengers from the Sarepta, Apalachee , Central, Georgia, Flint
River and Chattahoochee Associations are received. Chambliss, Hendricks
and Wilkes preach on the Sabbath.
CENTRAL ASSOCIATION.
It was on an exceedingly cold day, February 1, 1834, that a few
brethren, who had suffered much in feeling for their Master's sake, met
at Indian Creek meeting-house, in Morgan county, for the purpose of
constituting a new Association. The churches which they represented had
formerly been happily connected with the Flint River and Ocmulgee
Associations. They had grown with the growth, and strengthened with the
strength of those bodies. With them they had rejoiced in prosperity and
mourned in adversity. But an evil day had dawned upon Zion in Georgia. A
spirit which was wont to usurp the rights of the churches, and to lord
it over God's heritage, (originating in opposition to benevolent
societies,) had shown itself in those Associations. In vain had the
voice of age and wisdom been heard in their councils. A committee of the
Flint River Association had visited Sharon church, in Henry county, and
had claimed, most unceremoniously, the moderator's seat, which
being denied them, they withdrew from the house and succeeded in
dividing the church. At the next session, the Association voted to
receive both the majority and minority, on certain conditions. Several
churches seceded in consequence. The case of Eatonton and New
Salem churches had excited contention and division in the Ocmulgee. The
latter had received members of the former, on letters obtained in a
disorderly conference, while a minority even of that conference were
objecting to their dismission. With a full knowledge of these facts,
these members were received into New Salem. The matter disturbed the
sessions of the Associations for several years, till in 1833, at Elam
church, Jones county, the body withdrew from Eatonton church. This was
immediately followed by the
page 116 secession of
several churches from this Association likewise. There had been several
preliminary meetings, and now the seceding churches, on both sides of
the Ocmulgee river, thought best to constitute a distinct Association.
The meeting was opened by singing, prayer, and reading of the
scriptures by Rev. Ira M. Allen, of Philadelphia, Pennsylvania, who was
providentially present. Brother James Fears, deacon of Indian creek
church, was invited to act as moderator, and J. H. Campbell, clerk. Rev.
Adiel Sherwood, of the Georgia Association, was also in attendance, and
gave his countenance and encouragement to the undertaking. The ministers
who were members of the churches which united in the constitution were
B. H. Wilson, W. A. Callaway, J. Travis and J. H. Campbell.
As much had been said about their departure from the faith, their
Arminianism, heresy, etc., it was agreed to adopt the confession of
faith of the Georgia Association as being the oldest in the State, and
embodying the views of the churches and ministers now uniting. The name
"Central" was adopted on account of its central position in the
State. The following is a list of the churches and delegates:
Antioch, J. Swanson, J. Evans, L. Hearn, J. M. Evans; Indian
creek, James Fears, John E. Dawson; Eatonton, Thomas Cooper,
Jeremiah Clark; Sharon, William Thames, B. H. Wilson, Jesse
Travis; McDonough, W. A. Callaway, J. H. Campbell; Paran,
James Bulloch; Sardis, William Lane. It was, " Resolved,
That though we felt it our duty, from a sacred regard to principle, to
secede from the Association, we are ready at all times to meet them, in
order to reconcile the differences that exist; we desire union with all
our brethren but we dare not sacrifice truth and principle for union
only in name." The ministers were comparatively young men. Yet they
agreed among themselves to abstain from controversy as much as possible,
and "preach Jesus Christ and him crucified." These were the feelings
that prevailed in the constitution and first session, and with which the
delegates returned to their several churches. The annual session was
appointed at Antioch, the second Sabbath in August following.
There was one peculiarity in the decorum of this body, which has had
influence upon its interests ever since; that is, it "recognizes
page 117 and approves of
Sabbath-schools, missions, the education of ministers, Bible, temperance
and tract societies, and will give them our hearty co-operation; but
fellowship will not be disturbed with any member who does not feel it
his duty to contribute to their support." An executive committee was
appointed, "to which was committed the management of domestic missions."
Pleasing appearances of a general revival were discovered in the
course of the spring and summer of 1834. In the neighborhood of the
Indian creek church, several conversions had occurred. In Eatonton and
McDonough, many were inquiring the way of life. It was under this state
of things that the delegates from the churches assembled at Antioch, (a
place rendered memorable by the breaking out of the great revival
in 1837,) to attend their first annual session. The introductory sermon
was preached by Jesse Travis, "a man full of the Holy Ghost and of
faith." It was evident that the Lord was present to bless! Two of the
ministers spent Saturday night in prayer, with strong cries and tears!
On the Sabbath, the power of the Holy One came down on the vast
assembly. Before the meeting closed, (some ten days,) upwards of eighty
were baptized into Antioch church. Rev. Messrs. Jonathan Davis, A.
Sherwood, and V. R. Thornton, favored the occasion with their presence
and labors. The work did not stop there: the delegates and ministers
carried home the good influence with them--all the churches shared in
the blessing, and hundreds were added unto the Lord. For several months
the preachers had no rest from their labors. Day and night they were
among the people, at the meeting-houses, from neighborhood to
neighborhood, and frequently from house to house, "warning every man and
beseeching every man with tears." The Milledgeville church was received
at this meeting. Delegates, Judge John G. Polhill, G. Leeves and ......
Baldwin. The executive committee were constituted a foreign and domestic
mission board. One hundred dollars were paid Abner B. Stanley, domestic
missionary, and $128,121/2 taken up on the Sabbath
after the missionary sermon by J. H. Campbell. Arrangements were made
with Lot Hearn, executor of Seth Hearn, to receive a legacy left by his
will to foreign and domestic missions, amounting to seventeen
page 118 hundred dollars.
The state of things among the churches was so interesting, it was agreed
to hold an extra session at Sharon camp-meeting, which accordingly took
place on the first Sabbath in September following. Here it was agreed,
"that we apply for admission as a component member of the Georgia
Baptist Convention." (The churches had hitherto been united with said
body through auxiliary missionary societies.) Upwards of forty were
baptized during this session. It is stated in the minutes, that "most of
our churches are experiencing the reviving influences of the Spirit."
Agreed to seek correspondence with the Georgia Association, also with
the Sarepta.
The following year, (August, 1835,) the body met in McDonough, Henry
county. Only two ministers present at the opening of the session,
(Campbell and Callaway,) and they both members at McDonough. The aspect
of affairs was discouraging. Brethren Jonathan Davis and J. E. Dawson
arrived, however, during the afternoon. Christians seemed deeply engaged
and many sinners appeared to be "asking the way to Zion." Multitudes
flocked in from the surrounding country, the meeting was protracted
up wards of a week, and near forty baptized! The correspondence offered
to the Georgia Association, the October previous, had been kindly
received, and brother Davis was now in attendance as a messenger from
that body. The Sarepta declined our correspondence, though many of her
wisest men were favorable to it. The Association had been received as a
component member of the Georgia Baptist Convention, much to the
mortification of its numerous enemies and opponents. The triennial
Convention had resolved to attempt to raise $100,000 00, and the Georgia
Convention had agreed to endeavor to raise three thousand of this
amount. This subject was strongly recommended to the attention and favor
of the churches. Our brethren were again exhorted (as at the previous
session,) to read through the Bible annually, which work many of them
accomplished.
One of the missionaries of the body, Abner B. Stanley, a
zealous and useful licentiate, had been removed by death. Suitable
resolutions in reference to the afflictive and mysterious dispensation
were adopted. Jesse Travis and J. H. Campbell spent a portion of the
year in domestic missionary service. Amounts
page 119 for benevolent
objects, $1,317 021/2. Three churches joined,
Madison, Clinton and New Hope, in Henry county.
The session for 1836 (held in Clinton, Jones county, in August,) was
favored in like manner with evidence of the divine favor and presence.
Some eight or ten were baptized. The correspondence of the body was
annually enlarged. Though at first an object of great jealousy with many
good brethren, when they came to understand the grounds upon which they
had seceded from the older Associations, they were fully justified. The
fact that the body applied to several Associations for correspondence,
caused much investigation and discussion as to the powers of
Associations, the rights of churches, etc. It is believed that in this
way the Lord brought good out of evil. These subjects were far better
understood than they had been for many years, or perhaps ever in this
State. Correspondents were in attendance from the Georgia, Washington
and Sunbury Associations. Monticello and Ramoth churches
joined. The time of the annual session was changed to the fourth Sabbath
in August instead of the second. The meeting was favored with the
counsels and labors of such men as Wilson Conner, Humphrey Posey, A.
Sherwood, C. D. Mallary, and others of less experience. Directed the
executive committee to appoint a delegate to the Great Bible Convention
in Philadelphia, the object of which was approved. Rev. A. Sherwood
was appointed, and represented this body in that Convention, which
formed the American and Foreign Bible Society. An extra session had been
held at Antioch the foregoing March, when it was agreed to attempt to
raise $20,000 00 to endow a professorship of languages and sacred
literature in the Baptist College, then in contemplation, to be located
at Washington, Wilkes county. The site was subsequently changed to
Penfield, and the pledge of this body is very nearly redeemed. The
Georgia Convention had resolved to attempt to raise $10,000 00 for
foreign missions. This Association agreed to endeavor to raise $2,500 00
towards that amount, and to appropriate $50 00 for tracts for gratuitous
distribution by our ministers. Rev. C. D. Mallary had moved to
Milledgeville, and several had been ordained since the constitution of
the body, John E. Dawson, Henry Collins and Thomas U. Wilkes.
This was cause of rejoicing, But there was also
page 120 cause of deep
lamentation on account of the death of Jesse Travis, "whose praise was
in all the churches." The Carmel church joined at the extra session at
Antioch. Domestic missions had been vigorously prosecuted.
The introductory sermon in 1837 was preached by T. U. Wilkes, at
Madison, Morgan county. Mallary, moderator, and Campbell, clerk. Besides
correspondence received at former sessions, messengers appeared from
Ebenezer, Apalachee and Sarepta Associations. That venerable man,
Jesse Mercer, was present, and by special invitation preached the
missionary sermon. Rev. I. L. Brooks also preached on the Sabbath.
Nothing of special interest is found in the proceedings of this session.
At Eatonton, Putnam county, in 1838, the introductory discourse was
preached by C. D. Mallary, and the missionary sermon by J. H. Campbell;
$126 00 collected. Sugar creek church was admitted into the
union. The church had anticipated the meeting with much interest and
many prayers. The Spirit was poured out copiously on the people and many
were added unto the Lord. Brethren were present from the Rehoboth and
Columbus, besides many other Associations. After prayerful deliberation,
it was agreed to open correspondence with the Flint River Association in
regard to the former difficulties of some of our churches with that
body. It was reported that about $18,000 00 had been secured towards the
"central professorship" in Mercer University.
Sharon church, Henry county, entertained the body in 1839, where
Harmony and Salem joined, and where messengers from the Flint
River Association were welcomed to seats. Correspondence with that body
was continued, which resulted in the adjustment of all differences which
had existed, and that, too, upon principles of righteousness and truth.
The following year, the session was at Carmel, Newton county. The spirit
of piety seems to have undergone some decay; yet peace prevailed in the
churches, and much domestic missionary labor was performed by C. D.
Mallary and S. E. Gardiner. Liberty and Little river
churches joined. A friendly letter was received from the United
Association by brethren Byars, E. Strickland and E. Dodson; also, a
similar one from Hephzibah church, in Jasper county, a member of that
Association. Though no regular
page 121 correspondence was
the result, yet much good grew out of the kindness and faithfulness
exercised towards those brethren. "The middle wall of partition" was
broken down, and a better understanding now prevails.
For several years C. D. Mallary had been moderator, but he having
removed out of the bounds, J. E. Dawson was elected moderator at
Ramoth, in 1841. Providence church was received into the union.
Regular correspondence was now enjoyed with nine Associations:
Washington, Georgia, Rock Mountain, Rehoboth, Sarepta, Apalachee , Flint
River, Ebenezer and Columbus. Brother John P. James, of the
United Association, was in attendance. Rev. William Byars had
become a member of Sardis church, and was a delegate in this session.
Sabbath-schools and temperance engaged much attention and excited much
interest. Only forty-seven were baptized during the Associational year.
In 1842, at Paran church, J. H. Campbell was elected moderator, J. E.
Dawson having removed to LaGrange. Thomas U. Wilkes was elected clerk.
These have been the officers of the body several years. Friendship
church became a member at this session. Hearn Manual Labor School was
noticed favorably, and several hundred dollars subscribed for that
institution. It was agreed to hold an extra session at Providence
church, Jasper county, with reference to the case of New Hope church,
whose application for membership could not be favorably entertained.
Nothing was accomplished in this matter, however, by the extra session,
and the church was not received. Rev. William Byars was engaged a
portion of his time, as domestic missionary. Very little was now done in
this cause, in comparison with past years.
Delegates from the churches assembled in 1843 at a Baptist
camp-meeting near Friendship church, Greene county. Rev. I. L. Brooks
was a delegate from Sugar creek church and John P. James from
Sardis. After solemn prayer for "the peace of Jerusalem," it was
resolved to send a conciliatory letter to the Ocmulgee Association,
which now seems to be in quite a declining state. (Brother J. F. Hillyer,
who bore this letter, met with no encouragement, and the effort has not
been renewed.) The meeting was one of interest--many sinners were
awakened, and several baptized into the church. Rev. Messrs Byars and
page 122 Buckner had
been employed as missionaries. The following year, 1844, the session was
at Salem, Jones county. Owing to the great political
excitement prevailing at the time, the state of religion throughout
the country was low, and, though the subject was seldom named on
occasions of our religious anniversaries, yet many of the brethren were
so much engrossed with it, as to be poorly prepared for more holy
services. Many excellent preachers attended at Salem, but their labors
seemed to be as water spilled upon the ground, which cannot be gathered
again. The executive committee reported much valuable labor performed
during the year, by the colporteur, brother Nelson. Several
hundred dollars worth of religious books and tracts had been sold or
distributed by him. Many poor families had received the Bible
gratuitously.
The Association convened in 1845 at Sardis church, Butts county, and
was held in connection with a camp-meeting of great interest. With most
of the churches, the days of mourning seem to have passed away, and
times of prosperity to have returned. Cheering revival intelligence came
up from many neighborhoods. It was with great rejoicings that the
brethren met together, in vast numbers on this occasion. B. M. Sanders,
Jonathan Davis, J. S. Callaway, James Davis, James Carter and other
esteemed servants of the Lord were there. The executive committee had
been diligently engaged in promoting domestic missions, and the Lord had
owned their labors. Rev. Messrs. Wilkes, Phillips, Carter and Bledsoe
had given themselves to the work with great zeal and untiring
perseverance. Many souls had been brought "out of darkness into
marvelous light." During the session, the gospel was preached with
unusual power, and the vast assembly felt that God was there. The
business transacted was, much of it, of an important nature, and was
attended to with the utmost harmony.
Thus it may be seen, that in some ten or eleven years, the members of
this body have more than doubled; much domestic missionary labor has
been performed; thousands of dollars have been contributed to the
foreign mission and education cause; several useful ministers have been
ordained. While, on the other hand, those churches that oppose missions,
etc., have
page 123 dwindled away, many
churches have become extinct, and very few conversions have occurred.
REHOBOTH ASSOCIATION.
There had been a division in the Itchaconna Association on the
subject of benevolent institutions, and those churches that were of the
liberal party met at Benevolence church, Crawford county, and
constituted the Rehoboth Association, July 27th, 1838. The names of
those churches are as follows: In Upson county, Harmony, Bethesda,
Antioch and Fellowship; in Crawford, Elim, Benevolence and Liberty
Grove; Perry church, Houston; Macon church, Bibb; and Forsyth church,
Monroe--ten churches in all. Among the delegates were Jacob King, Z. H.
Gordon and A. T. Holmes. The visiting ministers present, and approving
of the organization, were Wilson Conner, C. A. Tharp, James Perryman,
Robert Fleming, and S. W. Durham.
In the dawn of its existence, the Association recognized its
obligation to preach the gospel to every creature, to circulate the
scriptures in all lands, to educate the ministry, and to organize
Sunday-schools and temperance societies. The following ministers have
been employed, first and last, as her domestic missionaries: James
Steely, A. Horne, Austin Ellis, Jacob King, J. W. Stephens, A. T.
Holmes, C. Peurifoy, H. Garland, M. J. Jackson, E. B. Barrett, W.
Thomas, J. Thomas and W. J. Collins. Scarcely a year has intervened
since its organization but that it has had missionaries in its own
bounds or elsewhere, preaching to the destitute.
In 1852 a colored minister, Rev. Cæsar Fraser, a native African, was
sent out by this Association to preach the gospel in his own country. In
January of that year he sailed from Savannah, in company with Rev. Eli
Ball, of Virginia, (who was going out on a visit of inspection to the
mission stations in Africa,) and located near the town of Monrovia, on
the St. Paul's river. In the course of the following year, the Foreign
Mission Board having expressed its willingness to sustain this colored
brother, the Rehoboth adopted Rev. J. S. Dennard and wife as her
missionaries to Africa. Mrs. Dennard died within a few months after her
arrival in that dark land, and her husband
page 124 soon followed her
to the grave. In 1857, Rev. T. A. Reid and wife went out to Africa as
missionaries of this Association.
The efforts of this body at home and in Africa only tended to inflame
the zeal of her churches, and in 1857 it was resolved to attempt to send
one or more missionaries to the Indians of the West; and to ascertain
the practicability of sending others to the Jews in Constantinople or
Jerusalem, and also to South America. The year following, Rev. J. S.
Murrow and wife were acting as the missionaries of this body at Micco,
in the Indian Territory, where they still labor for the salvation of the
red men. (The first Mrs. Murrow died, but her husband found a second
wife, "worthy and well qualified," in the person of Miss Burns, daughter
of a missionary to the Choctaws.) Mr. Murrow has proven himself a most
devoted and successful missionary.
Of course, a body of such intelligence and piety could not refrain
from sending missionaries into the Confederate army during the late war.
Rev. E. B. Barrett was accordingly sent to the army of Virginia, and
Rev. B. F. Tharp and other ministers preached to the soldiers at other
places.
In 1853, the Association resolved to take a more active part in the
education of pious young men preparing for the ministry. Appropriations
were made for the benefit of James F. McLeod and Asa B. Marshall. A
valuable library was presented to each. The latter was sent to Mercer
University, where he graduated with credit in 1860.
A Baptist bookstore was established by the Association at Fort
Valley, A. D. Kendrick, agent, and was kept in successful operation for
several years. Thus, it would seem, the body was engaged in every good
work. It may be considered the model Association among Georgia
Baptists.
That eminent and gifted man, Jacob King, was moderator from the time
of its organization until his death--twenty-four years. Since then B. F.
Tharp, J. H. Clark, J. M. Wood and Col. T. S. Sharman have presided in
turn. Holmes, Wilkes, Landrum and Holtzclaw have filled the office of
clerk. Besides these, there have been connected with the body, from time
to time, many choice spirits: Zack. Jordon, C. D. Mallary, J. R.
Kendrick, H. C. Hornady, T. E. Langley, E. W. Warren, J. H.
page 125 Corley and many
other able and efficient ministers, besides many laymen of intelligence
and great moral worth.
For many years past this Association has stood aloof from all
connection with the Boards of the Southern Baptist Convention,
preferring to manage her missions through a committee of her own. The
great efficiency of her plans and success of her efforts is a strong
argument in favor of her policy, which is, to have the relations between
the churches and missionaries as intimate as possible.
The body is still sustaining Rev. J. S. Murrow among the Indians, who
is assisted by two native preachers. Seventeen churches have been
organized, an Association constituted, (in which there are about one
thousand members,) meeting-houses are being built, and the condition
of the "Rehoboth Indian Mission" every way encouraging.
BETHEL ASSOCIATION.
MINUTES OF THE CONSTITUTION OF THE BETHEL ASSOCIATION.
Saturday, November 23d, 1833.
The several churches dismissed from the Columbus Association met
according to appointment at Richland church, Stewart county, and being
met by brethren Andrew Hood and Anderson Smith, ministers of the gospel,
who were appointed by the Columbus Association to constitute the several
dismissed churches into an Association, and after a sermon by brother
Hood, appropriate to the occasion, the brethren, Hood and Smith, formed
a presbytery, and invited visiting brethren in the ministry to unite
with them; whereupon brother Joseph Ross took a seat with the brethren,
and after prayer by brother Joseph Ross, proceeded to business and
invited brother Smith to the chair.
1. Called for and read letters from fourteen churches and minuted
their State.
2. After an examination of the churches on the principles of the
christian faith, and finding them orthodox, proceeded to constitute them
into an Association upon the articles of faith held to and published in
the minutes of the Columbus Association.
page 126 Prayer by brother
Hood. A solemn charge given by brother Smith. The presbytery then
proceeded to extend the right of fellowship to the brethren, and the
brethren to each other.
3. Agreed that this Association shall be called the Bethel
Association. The Association then proceeded to business.
[The following are the churches which originally constituted this
Association, viz: Antioch, Stewart county; Antioch, Randolph; Bethlehem,
Stewart; Bethlehem, Randolph; Fellowship, Stewart; Liberty Hill, Early;
Liberty, Stewart; Mount Sinai, Randolph; Mount Paran, Stewart; Mount
Zion, Randolph; Pataula, Randolph; Richland, Stewart; Spring Creek,
Sumter; Smyrna, Early; Poplar Spring, Houston.]
The minutes of the second session represent that it was held at
Spring creek church, Sumter county, in connection with the first Sabbath
in September, 1834. There were twenty-one churches represented, showing
a membership of five hundred and seventy-nine. Some of these churches
were quite weak, containing eight, ten, twelve, and fifteen members,
etc. The largest church (Pataula,) contained only fifty-seven members.
The names of ministers are John Rushin, Cader A. Parker, Peter Eldridge,
Henry Dikes, James S. Lunsford, Joshua Mercer and Travis Everitt. Thirty
years thereafter, viz.: in 1864, this body, after having dismissed a
number of its churches to join other Associations, contained six
thousand and fifteen members, showing that it was favored by the King in
Zion with an energetic ministry, and that the Lord does not despise the
day of small things. James S. Lunsford was its first moderator, and John
W. Cowart, clerk.
The following year, 1835, twelve additional churches were received,
and the good cause seemed to be generally prosperous within the bounds
of the Association. In 1837, the name of Rev. Jonathan Davis appears as
a delegate from Palmyra church, for the first time, and the following
year that of his brother, Rev. Jesse M. Davis. Nothing of importance
seems to have characterized those sessions. In 1839, the name of
Thomas Muse is recorded as a delegate from Macedonia church, Early
county. He does not seem to have been a preacher then, though he
may have been such. In the minutes of that year we find
page 127 the following item:
"Took up the subject of domestic missions in the bounds of this
Association, and after many remarks, all of which were wholly favorable,
Resolved, That this Association admit under her charge and take
the management of domestic missions, to supply destitute regions within
our bounds and around us, and that the churches and brethren be and they
are hereby, invited to send up such means as they may desire to our
annual sessions, and we pledge ourselves to manage and apply them
according to their wishes. Under this resolution an executive committee
was appointed and other steps taken to carry out its spirit. This was
the first definite action of the body in favor of missions, and this
only contemplated domestic missions. [It was not until years
afterwards that the Association engaged systematically in Indian and
foreign missions.] This, however, is some evidence of progress, as in
1837 they had refused to correspond with the Georgia Baptist State
Convention by a very decided vote, and had "dropped correspondence with
the Columbus Association in consequence of their corresponding with the
Central Association and State Convention." This savored rather strongly
of anti-ism, yet it may have been something else.
The session for 1840 was held at Pataula church, Randolph county. The
only items of interest are, that an hour of Sabbath forenoon was spent
in prayer for Lumpkin church, (which is supposed to have been in
trouble,) a report on the subject of abolition, and another on that of
discipline, all breathing a good spirit and advocating correct
principles. In 1841, brother Lunsford, who had presided over the body
from its organization, declined a re-election, and Jonathan Davis was
elected moderator. On Monday, "Resumed the subject of
correspondence with the Convention, and, on motion, referred the case to
the consideration of the churches, recommending them to say in their
next letters whether or not they are willing to become a constituent
member of the Convention, and if not, say whether they are willing to
open correspondence or not." A committee was appointed to procure
minutes and documents of the Georgia Baptist Convention and of the
Triennial Convention, to examine such documents, and to report at the
next session. The death of Rev. Jesse Mercer is noticed, and resolutions
page 128 on the subject
adopted, among which is the following: " Resolved, That in the
late death of the Rev. Jesse Mercer, not only his native State, but the
christian world, has sustained a heavy bereavement." The following year,
at Blakely, Early county, delegates presented themselves from the
Georgia Baptist Convention--James Perryman, Jesse Carter and R. Q.
Dickinson--"who were cordially received," and elected eight delegates to
represent them in said Convention, the moderator to write a letter, etc.
Domestic missions had been prosecuted with energy for several years, in
connection with which a system of colportage had been adopted, funds for
which had been sent up by the churches, and thus many valuable religious
books had been introduced within the bounds of the Association. Light
was increasing, the piety of the members improving, and the body
advancing rapidly in influence and usefulness. Among those who seem to
have been active and leading spirits in those days may be mentioned Dr.
John G. Gilbert, Jonathan Davis, Jesse M. Davis, James Mathews, James
Clarke, Lewis Everingham, J. S. Lunsford, F. F. Seig, and, prominent
among them all, that indefatigable worker, Thomas Muse.
In 1843, the following query seems to have excited considerable
interest: "Is it orderly and expedient for a Baptist minister to baptize
an individual within the bounds of a Baptist church without his becoming
a member of the church?" [This query is understood to have grown out of
the fact of Mr. Lunsford having baptized a Methodist preacher near
Lumpkin, if the writer's memory is not at fault.] Much discussion
ensued, and the following answer was adopted: "We believe it disorderly
and highly inexpedient. But it is not intended by the word disorderly to
impute blame to those ministers who may have heretofore conscientiously
indulged in this practice." Great lamentation was made this year over
the death of two ministers, Woodward and the younger Key, especially
over the latter, who fell a victim to disease while acting as a domestic
missionary in a sickly region.
In the minutes of 1845 there is nothing of interest reported, if we
may except the report of W. Maund, the domestic missionary, who seems to
have labored with great zeal and much
page 129 success. The
following year, at Cuthbert, the session received a visit from Rev. C.
D. Mallary, "in behalf of the College at Penfield," who was most
cordially welcomed, and the object for which he pleaded indorsed. The
following resolutions, on other subjects, were also adopted:
1. That we recommend to the churches to deal with and reform or
exclude from membership, such members as traffic in intoxicating
liquors.
2. That we recommend to the ministry and churches within our bounds,
to turn their attention more carefully to our black population, and to
provide in the best manner possible for their spiritual interests.
3. That we recommend to our brethren generally, the memoir of brother
Mercer, written and compiled by brother Mallary."
At the session for 1817, at Blakely, nothing of special interest is
reported, except that eleven churches joined, nearly all of which had
recently been of the Salem United Association, (that body, it is
presumed, having dissolved) and that brother James Matthews was elected
moderator, in place of Jonathan Davis, who had removed to Alabama. In
1848, at Bethlehem church, Stewart county, at the request of the Lumpkin
church, Carlos W. Stevens was ordained to the work of the
ministry; J. H. Campbell preached the sermon, C. A. Tharp made the
prayer, F. F. Seig gave the charge and W. L. Crawford extended the right
hand of fellowship. At the instance of the Palmyra church, it was
proposed that some action be taken in favor of "raising a fund for the
education of young ministers," on which a committee was appointed, who
reported favorably. In 1849, at Americus, at the request of Palmyra and
Albany churches, it was agreed to attend to the ordination of E.
W. Warren and T. D. Matthews, which was done on Sabbath afternoon; A. T.
Holmes preached the sermon, Eli Ball led in prayer, J. H. Campbell gave
the charge and W. L. Crawford the right hand of fellowship. The cause of
foreign missions was urged more earnestly on the attention of the
churches, though the energies of the body were mostly given to domestic
missions and colportage. In 1850, the session was held at Palmyra, Lee
county, W. L. Crawford, moderator, E. W. Warren, clerk. "The question of
the expediency of appointing a day of fasting and
page 130 prayer, that the
Lord may avert the calamity that seems to threaten the perpetuity and
welfare of our much loved Union, was taken up and the following
resolution was offered by brother J. H. Campbell, [the author was then
residing at Lumpkin] and adopted: Resolved, That in view of the
alarming political agitation of our country, we recommend that Tuesday,
the 10th day of December, next, (the day on which the State Convention
meets) be observed by the churches of this body as a day of humiliation,
fasting and prayer, that the Lord may be graciously pleased to guide the
rulers and people of our land to wise, just and peaceful measures, to
restore quiet and harmony to our borders, and make us ever to dwell
under the shadow of his wings, a united and prosperous nation." (The
political convention alluded to adopted what was subsequently known as
"The Georgia Platform," which has since been recognized as one of the
ablest documents ever produced in this country, and which was received
by almost every Southern State as the basis of its political action.)
"The following query was offered by brother James M. Clark: 'Can a
church release a member from all church connection, and discharge him
from church obligations, upon his own request, when there are no charges
existing against said member?' The following committee was appointed to
present an answer, viz.: J. H. Campbell, James M. Clark and F. F. Seig.
Answer--'We answer the above query in the negative, for
the following reasons: 1. That Christ is King in Zion, and the church
has no authority from Him to release any of His subjects from their
allegiance. 2. Because a person in joining the church, by that act
enters into a covenant with the Lord, and professes to receive
Him as his king, as well as with his people, and the church has no right
to set aside that covenant. 3. Because a member may desire to withdraw
from the church for other reasons than a sense of his own unworthiness,
and because the establishment of such a principle would open the door to
numberless evils. If a member desires to withdraw, acknowledging himself
in an unconverted state, that acknowledgment furnishes ground for a
charge upon which he may be excommunicated.'" The foregoing items
comprise all that was done at this session, outside of the ordinary
routine of business.
page 131
The year 1851 formed a sort of epoch in the history of this
Association. It had become a large and unwieldy body; there was much
intelligence and wealth among the members of its churches, but hitherto
they had done nothing commensurate with their ability. In the spring of
this year, the subject of a female college began to be agitated among
them. With whom the project originated is not material. The writer had
been in correspondence with some members of the executive committee on
the subject, and he was invited to meet with that committee, and present
his views more fully to them. He did meet with them at the residence of
Rev. Thomas Muse, and they determined not to wait for the regular
session of the Association, but to call a Convention of the churches to
take the matter into consideration. At the session at Benevolence
church, in November following, the report of the executive committee
contained an account of that Convention, and recommended the subject to
the "most prayerful consideration" of the Association. As the author
intends to devote a few pages to a separate history of "The Bethel
Female College," it may be sufficient to say here, that the
Association approved of the action, agreed to adopt the enterprise,
elected a Board of Trustees, and has ever since fostered the Institution
in such a manner as to make it one of the most flourishing of its kind
in this State. The reflex influence of the movement had the effect
anticipated and desired by him with whom it originated, and from that
day onward the spirit and policy of the body have shown a marked
improvement.
At the session at Blakely the following year, there is an item in the
report of the executive committee worthy of notice: "The appointment of
missionaries to the blacks in our land was also referred to us. We
appointed none, because we had no fund which we could appropriate to
that purpose, and we had no assurance from the owners of slaves that
they would support them. The committee are of opinion that this
enterprise demands the attention of this body, and that we are, to a
considerable extent, responsible for the religious training of the
colored population in our bounds." On this subject the following
resolution was adopted: " Resolved, That we attempt to raise
$250,00 to employ a missionary to the blacks within our
page 132 bounds, and that,
on this amount being raised, the executive committee be authorized to
employ such missionary, and instruct him as to his field of labor."
The following still more important resolution, (offered by J. H.
Campbell,) was also adopted at this session:
" Resolved: That this Association will attempt to raise five
hundred dollars by our next meeting, for the support of a missionary in
Africa, to be adopted by this body as her missionary; and that a
committee of five be now appointed to fix upon some individual for that
service." Committee under this resolution were J. H. Campbell, A. T.
Holmes, T. D. Matthews, Henry Davenport and William H. Wade.
The adoption of the foregoing resolution was among the most important
steps ever taken by this Association, if indeed, it was not the most
important. The body, with an intelligent, wealthy and enterprising
membership in the churches to back them, was now fairly committed to the
cause of education and of missions, both foreign and domestic. It was
not suspected at the time that the man who was to be selected as their
missionary to Africa was then a member of the Association, but so it
was. It was soon ascertained that Mr. William H. Clarke had
impressions to embark in such a mission. He was selected by the
committee, adopted by the Richmond Board, and the next year, in company
with Bowen, Dennard and their wives, sailed for Africa, where he was
supported for years by the Bethel Association.
At the session at Hebron church, Lee county, in 1854, the following
resolution, offered by Rev. Joseph S. Baker, was adopted: "That we
cordially approve of the object of the Bible Revision Association, and
deem it entitled to the contributions and prayers of all lovers of the
pure word of God." The Colporteur, John Martin, reports the sale of
$1,171,67 worth of religious books, in addition to his other valuable
services. He was continued for the next year. Isaac B. Deavors was
employed as a missionary to the blacks. Indeed, the body seems to have
embarked in every important benevolent enterprise. Besides her female
college, for which she was raising thousands of dollars annually, she
had her Sabbath-school Board, her mission to the blacks within her own
bounds, her mission
page 133 to the Indians,
(adopted in 1856,) all of which were being well sustained. And then, in
1858, it is recorded in the corresponding letter, "as we review the past
associational year, we feel bound to give thanks to our Heavenly Father
for the general health, the fruitful seasons and abundant crops he has
kindly bestowed upon us as a people; but especially are we under
obligations to him for the additions made to the membership of our
churches, and for the influence of his blessed Word and Spirit in
promoting missionary and educational enterprises." Rev. R. J. Hogue had
been appointed missionary to the Choctaw Indians in 1857, and in 1858
his traveling expenses and salary, amounting to $1,150,00, were paid.
Among the leading minds of the Association in those days, were W. L.
Crawford, Thomas Muse, C. D. Mallary, Lott Warren, D. A. Vason, H. C.
Hornady, J. S. Baker, C. M. Irvin, James M. Clark, W. J. Lawton, George
F. Cooper, F. F. Seig, E. W. Warren and others, showing an array of
talents and weight of character found in no other Association in the
State, unless it may have been the Georgia.
Of late years the body has "cast its bread beside all waters--sowed
its seed in the morning, and not withheld in the evening." But a check
has been put upon its progress. War has crippled its energies for
a time, and has cast a dark shadow over all its affairs. Years ago
Clarke5.
returned from Africa and has never resumed his labors in that "dark
land;" Hogue was compelled to flee from his station among the Indians
during the war and seek an asylum in Texas; the College buildings were
used for military purposes for years, and were no doubt greatly injured;
and then, Death has thrust in its sickle, and has cut down many
who were once her pillars of strength--Mallary is gone! and Lott Warren
is gone! and Cowdry has ceased from his labors! and Joel Perry is no
more! and James Matthews, and Everingham, and Lunsford, and Rushin, and
Eldridge, and many other "Princes in Israel" have been called away from
earth to their inheritance on high!
Part 28
page 134 NEW SUNBURY
ASSOCIATION.
At a regular conference of the Salem Baptist church, Liberty county,
the subject of forming a new Association of churches from the Union,
Piedmont and Sunbury Associations, was taken into consideration. The
church decided it would be advantageous to do so in reference to
territory lying between the Savannah and Altamaha rivers and the coast
on the southeast, to a line some seventy-five miles from the coast to
the northwest. In much of this territory there is a fearful destitution
of religious services, owing to the desolations produced by General
Sherman's army. In many cases the houses of worship were burned, and the
people are too poor to rebuild. It was resolved to invite a Convention
of churches in the described territory, to assemble at Salem church on
the 27th and 28th of April, 1866. Accordingly, at the time appointed,
delegates from the following churches convened, viz.: From Gum-Branch,
Philadelphia, Tom's creek, Antioch and Salem, of the Union Association,
and Jones' creek and Elim, of the Piedmont.
The Convention was organized by the election of Rev. Lewis Price,
moderator, and J. L. Shaw, clerk. After due deliberation, the Convention
decided in favor of forming a new Association, and appointed a meeting
for that purpose, to be held at Jones' creek church, on Saturday before
the fourth Lord's day in November, 1866. Brethren Z. L. Boggs, L. Price
and J. L. Shaw were appointed to notify the Sunbury Association of the
action of the Convention.
The Convention met as per adjournment, at Jones' creek, on the 24th
of November. The introductory sermon was preached by Rev. W. O. Darsey.
In accordance with an invitation issued by Rev. S. Landrum, moderator
of the Sunbury Association, six churches of that body convened also at
Jones' creek on the 24th of November.
Upon consultation, it was decided to dissolve the Sunbury
Association, which had existed forty-eight years. The reason for this
action is the fact that the ravages of war had so reduced its strength
as to preclude the hope of efficiency, and that other churches were
willing to unite in forming a new body. The delegates from the churches
of the Sunbury Association
page 135 accepted the
invitation of the Convention in session to take part in the
deliberations.
Rev. L. Price presided over the Convention, and J. L. Shaw acted as
clerk.
The letters of recommendation to the churches dismissed from the
Union and Piedmont Associations were read, and the names of delegates
from eleven churches were enrolled.
A committee of all the ministers present, viz.: F. R. Sweat, W. F.
Willis, J. N. Tatum, H. A. Williams, S. Landrum, H. Padgett, William
Cooper, T. B. Cooper, S. B. Sweat and W. O. Darsey, was appointed to
prepare papers for the constitution of a new Association. After
retiring, the committed reported the constitution and by-laws of the
Georgia Association as a platform upon which to constitute. The report
was adopted unanimously, and it was resolved that the Association now
formed shall be called the New Sunbury Association.
Jones' Creek Church,
Liberty Co., Ga., November 24th, 1866.
The Convention having closed, the New Sunbury Association convened in
its first session. The delegates were the same which had formed the
Convention.
The Association was organized by the election of S. Landrum, of
Savannah, as moderator, and Rev. Lewis Price as clerk.
The usual committees for such occasions were appointed. Rev. W. O.
Darsey was appointed to prepare a corresponding letter, and it was
decided to seek correspondence with the following Associations, viz.:
The Baptist Union, Piedmont and Baptist Middle, and messengers were
appointed accordingly.
On Sabbath, Revs. F. R. Sweat, T. B. Cooper and S. Landrum preached,
and cash and subscriptions were received for foreign missions amounting
to $79 33.
The churches were urged to establish Sabbath-schools and to patronize
religious papers. The following sentiment was adopted in regard to the
destitution within their bounds: "Let every church be a missionary
church, and every preacher be a missionary, and much of our destitution
will soon be supplied."
Part 29
page 136 DIVISION ON
MISSIONS.
By carefully noticing the preceding pages, the reader will learn why
and when the division among the Baptists of Georgia occurred, which
resulted in the withdrawal of the anti-missionaries (or "Hard-shells" as
they are sometimes designated,) from the body of the denomination. Yet,
it is thought best to devote a short chapter to this subject. These
brethren prefer to call themselves the "Old-side or Primitive
Baptists," and there is no doubt many of them believe they have a
just claim to such designation. But in this they are doubtless mistaken.
All history shows that the Baptists, far back into the remotest ages,
have ever been active and zealous in spreading abroad the "glorious
gospel of the blessed God." In perfect accord with their history in this
respect, the foregoing pages show, that among the first preachers that
entered the State, (if not the very first) were Daniel Marshall and
Edmund Botsford, the former of whom had been a volunteer missionary to
the Mohawk Indians, and whose missionary zeal impelled him to plant the
standard of the cross in South Carolina and Georgia, and the latter of
whom was sent into this State by a missionary society in Charleston,
South Carolina. It will be noticed that in 1801, the Georgia Association
entertained a proposition to form a missionary society, to send the
gospel to the Indians, "which was unanimously and cordially
approbated." In 1804, an address from "the General Committee of the
Missionary Conference at Powelton," was read before said Association,
which heartily concurred in its leading objects. In 1814, Jesse Mercer
read the circular and constitution of the "Savannah Baptist Society for
Foreign Missions," which was approved by the Association "most willingly
and unanimously," and a time appointed to form a society to aid in the
glorious effort "to evangelize the poor heathen in idolatrous lands."
Thus did the pioneer Baptists of Georgia act and speak on the subject of
missions.
In 1822, the General Association, (now the State Convention,) was
organized in Powelton, for the purpose, among other things, not only of
promoting missions, but also ministerial education. For several years,
the only Associations connected with it were
page 137 the Georgia, the
Ocmulgee and the Sunbury--those who were decided missionaries in the
other Associations representing themselves therein through missionary
societies. In 1827, at Antioch church, Morgan county, several churches
of the Ocmulgee Association petitioned that body to withdraw from the
General Association, on account of their opposition to missions and
ministerial education, which petitions were laid over till the next
session, when the question of withdrawal was again discussed. But it was
not till 1830, at Harmony church, Putnam county, that the step was
taken. This was followed by years of dissension and strife. In 1835, the
body passed a resolution of "non-fellowship with all benevolent
societies, so called," and, in 1837, she declares such societies
"unscriptural."
And so the work of opposition went on. Several churches withdrew from
the Ocmulgee and joined others from the Flint river in forming the
Central Association. The churches and Associations were thrown into
great confusion, many being at a loss what to do. The Ebenezer was
exceedingly vacillating for several years, and did not decide in favor
of "the Institutions of the day" till 1836, upon which seven churches
withdrew, and set up as "The true Ebenezer Association." The
Yellow river Association passed resolutions of non-fellowship with all
in favor of missions, etc., in 1836. This subject had agitated the
sessions of the Flint river Association for years, till in 1837, at
Holly Grove church, Monroe county, the body refused to pass resolutions
of non-fellowship; whereupon fifteen churches withdrew, and organized an
anti-mission Association, the Towalagi, which adopted The 13th
Article" as a part of their creed. (There were twelve articles in the
confession of Faith usually adopted by the churches and Associations of
those days, and this 13th article became notorious as expressing the
opposition of the Hard-shells to all kinds of benevolent institutions.)
The regular missionary churches never declared non-fellowship with their
anti-missionary brethren. Such declarations invariably came from the
other side. And this is the attitude of the parties now.
Thus it may be seen, that the opposition to missions, Bible
societies, Sunday-schools, ministerial education, etc., began to show
itself several years before it culminated in the actual division
page 138 of the churches and
Associations, which occurred mostly from 1836 to 1838.
The most prominent and influential preachers among the
anti-missionaries in those days were James Henderson, Joel Colley, John
Blackstone, William Moseley and Thomas C. Trice. The three former have
been dead many years, and it is worthy of special notice that the two
latter, who moved to Alabama since or near the close of the war,
identified themselves fully with the Missionary Baptists of that State;
Mr. Trice having joined a missionary church and Association. They, too,
have both gone to their long home.
chapter 2
page 139 LITERARY
INSTITUTIONS.
MERCER UNIVERSITY.
THE Georgia Baptist Convention, at its annual session in the spring
of 1831, at Big Buckhead church, Burke county, adopted a resolution to
establish a classical and theological school, the main object of which
was the improvement of the rising ministry. If memory is not at fault,
the resolution was offered by Rev. Adiel Sherwood. That school was
located in Greene county, at what is now known as the village of
Penfield, and was called Mercer Institute, in honor of Rev. Jesse
Mercer. The village was named Penfield, in honor of Mr. Josiah Penfield,
a deacon of the Baptist church in Savannah, who had bequeathed to the
Georgia Baptist Convention, for ministerial education, the sum of
twenty-five hundred dollars; this amount to be paid by his executors,
when the Convention, or its friends should have raised an equal amount
for the same object. Mercer Institute was opened as a Manual Labor
School, the 2d Monday in January, 1833, with thirty-nine pupils, (seven
of whom had the ministry in view,) Rev. B. M. Sanders, Principal, and
one assistant. Its only buildings were "two double log cabins," which
served as dwelling, dining-room, dormitories, etc., for both teachers
and students. This unpretending Seminary subsequently became Mercer
University--how, we proceed to show. (For a more full account of Mercer
Institute, [see sketch of Rev. B. M.
Sanders](GB0027.GB0027.156).)
For the following facts, the author draws almost exclusively from
reports adopted by the Georgia Baptist Convention, which he uses freely
without further notice. In the year 1835, there was an effort made by a
portion of the Presbyterian denomination to establish a college under
their auspices at Washington, Wilkes county. A considerable subscription
was made up for the enterprise, but the Washington project failed, and
their Institution was located at Midway, near Milledgeville, and is
page 140 now known as the
Oglethorpe University. (If any shall infer that the Presbyterians thus
became the leaders of the Baptists in the matter of a denominational
school in Georgia, it is only necessary to remind them that "Mercer
Institute" had been in successful operation more than two years. The
Baptists were foremost in their educational movements in this State.) In
the meantime the inquiry was propounded, "why may not the Baptists
have a college at Washington?" To use the language of the venerable
Mercer, "the notion took like wild-fire." Large portions of the
subscription made for the Presbyterian project were transferred, and new
ones added. Rev. William H. Stokes and Dr. William H. Pope were
particularly active in forwarding the enterprise, the latter performing
much voluntary service in getting up the subscription.
In October of the same year, the project was brought to the notice of
the Georgia Association, at its annual session in Augusta, and was
favorable entertained by that body.
The next year the plan was submitted to the Convention at its session
in Talbotton, May, 1836. A subscription of some forty or fifty thousand
dollars was tendered to the denomination, on condition that they should
establish a college at Washington. The proposition was accepted, and it
was agreed that the institution should be known as "The Southern Baptist
College." Agents were sent out to increase the subscription; a charter
was obtained from the Legislature; and at the next annual session of the
Convention, at Ruckersville, Elbert county, a subscription of $100,000
was reported as having been made up, this being the amount agreed on as
essential to justify the commencement of the enterprise. Of this amount
about $40,000 were subscribed in Wilkes county, Rev. Jesse Mercer having
increased his first subscription of $3,000, to the liberal amount of
$10,000.
About this time a terrible financial crisis had overtaken the
country, followed by a pecuniary pressure, well calculated to dampen the
zeal of the most ardent friends of the college. Many began to fear it
could not be sustained, and at the same time afford to Mercer Institute
the support it so much needed, and who finally urged the abandonment of
the Washington location and concentration on the Institute. This
produced some
page 141 warm discussions in
the Board of Trustees, (which had been appointed by the Convention,)
Sanders being in favor of Penfield, Mark A. Cooper in favor of White
Hall, near what is now the city of Atlanta, and Mercer, with some
others, strongly opposing any change. While this subject was under
discussion, on one occasion, the venerable Mercer became quite
impatient, if not indignant, and withdrew from his seat as chairman,
refusing to preside. As soon as this ebullition of feeling subsided,
however, being urged to resume the chair, he did so. Nothing definite,
however, was done at that meeting, which was held at Washington. But at
a subsequent meeting of the board, August, 1837, at Athens, the
following resolutions were
adopted by a large majority:
" Resolved, That the important business of raising and
endowing a Southern Baptist College in Georgia, intrusted to the care of
this Board, has been maturely examined and inquired into. They have duly
considered the means and resources required therefor, and are of opinion
that it is inexpedient to undertake the building of a college under
present circumstances. The reasons that have brought the Board to this
conclusion are, in part, the following: First, the embarrassment of the
times; second, the differing views of brethren in regard to the plan
proposed; lastly, the inadequacy of the means in hand.
" Be it therefore resolved further, That the whole subject be
referred to the executive committee of the Baptist Convention for the
State of Georgia, with the recommendation of this Board that they
surrender the present charter and abandon the enterprise, or seek to set
on a footing a plan that will command the resources demanded for the
accomplishment of the great undertaking."
By virtue of this movement, the Washington project was virtually
dead, though the Board of Trustees went through the formality of
surrendering up, by resolution, the charter and project to the Convention.
(The friends at Talbotton had made a vigorous effort to have the
Southern Baptist College located at that place, and Rev. Robert Fleming
attended the Convention at Ruckersville, in 1837, with a subscription of
about $50,000 00; but this overture seems to have met with but little
encouragement.)
page 142
The question then arose, shall the important design of establishing a
Baptist College in Georgia be abandoned? The executive committee, with
many others, felt that it must not be given up, and at once resolved to
carry out the main design, or make a serious attempt to do so, by
connecting a collegiate department with the Mercer Institute, still
continuing the academic feature of the seminary. This they believed they
had the power to do, inasmuch as "the ultimate and conclusive direction
of all the interests and operations of the institution" had been vested
by the Legislature "in the executive committee, as agents of the
Convention," and they had been "left at liberty to alter or amend, as
expediency might seem to require." As already stated, in August, 1837,
the Trustees of the Southern Baptist College abandoned that project and
surrendered their charter to the Convention. The executive committee
decided, in September, to take immediate steps to elevate the Mercer
Institute to the rank of a University, and to apply to the next
Legislature for a charter. This charter was obtained in December
following, and is in these words:"
AN ACT to amend an Act entitled an Act to incorporate the Baptist
Convention of the State of Georgia.
" Section 1. Be it enacted by the Senate and House of
Representatives of the State of Georgia, and it is hereby enacted by the
authority of the same, That if, by the Act entitled an Act to
incorporate the Baptist Convention of the State of Georgia, said
Convention or their executive committee are invested with taxing power,
all such power is hereby annulled and made void.
" Sec. 2. And it is further enacted by the authority aforesaid,
That the executive committee of the Baptist Convention of the State of
Georgia shall have power to establish and endow a collegiate
institution, to be known by the name of the Mercer University, on the
premises owned by said Convention in Greene county; and said committee
are hereby authorized to make all necessary by-laws and regulations for
the government of said University: Provided, they be not
repugnant to the Constitution or laws of the State, or of the United
States, until a Board of Trustees shall be appointed by the aforesaid
Baptist Convention.
page 143
" Sec. 3. And be it further enacted by the authority aforesaid,
That the Baptist Convention of the State of Georgia may, at its next
meeting, or at any subsequent meeting, elect a Board of Trustees for the
said University, consisting of not less than fifteen nor more than
thirty-one in number, who shall, or their successors in office, be a
body politic and corporate, by the name of the Trustees of Mercer
University, and as such they shall be capable of and liable in law to
sue and be sued, to plead and be impleaded, and shall be authorized to
use a common seal, to hold all manner of property, both real and
personal, for the purpose of making a permanent endowment of said
institution, and to raise funds for the support of the same, and for the
erection of buildings, or to confer literary degrees, and to exercise
such other power, not inconsistent with the laws of this State or of the
United States, as the aforesaid Convention shall see fit to vest in
their hands.
" Sec. 4. And be it further enacted by the authority aforesaid,
That the aforesaid Convention shall be authorized to determine the
manner in which said Board of Trustees shall be perpetuated, and the
character of the individuals from whom they may be chosen.
" Sec. 5. And be it further enacted by the authority aforesaid,
That, upon the premises now owned by the Baptist Convention of the State
of Georgia, in Greene county, or that may hereafter come into their
possession, no person shall, by himself, servant or agent, keep, have,
use or maintain a gaming house, or room of any description, or permit,
with his knowledge, any house or room occupied or owned by him to be
used by any person whatever as a place of gaming, nor shall any person
upon the premises aforesaid, by himself, servant or agent, keep, employ
or allow, with his knowledge, to be kept or employed on the premises he
may occupy, any faro table, billiard table, E O table, A B C table, or
any other table of like character, nor shall any person, by himself,
servant or agent, upon the premises now owned by the said Convention in
Greene county, or that may hereafter come into their possession, to be
allowed to sell ardent spirits, wine, cordials, or any other
intoxicating drinks whatever, nor permit the same to be done with his or
her knowledge or approbation, on the premises which he or
page 144 she may occupy:
Provided, however, that the Trustees of the Mercer University may
have power to authorize any individual to sell ardent spirits, wines,
etc., upon their premises for medical and sacramental purposes. Any
person violating the prohibitions contained in this section shall be
liable to be indicted for a misdemeanor before the Superior Court, and,
on conviction, shall be fined in a sum not less than one thousand
dollars for each and every offense.
" Sec. 3. And be it further enacted by the authority aforesaid,
That the executive committee of the aforesaid Convention, in executing
titles for lots which they may sell from time to time, shall have power
to insert such condition as may tend further to defend the premises
aforesaid from the nuisances specified in the foregoing sections of this
act.
" Joseph Day,
"Speaker of the House of Representatives.
" Robert M. Echols,
"President of the Senate.
"Assented to, 22d December, 1837.
" George R. Gilmer, Governor.
"
As the statement is sometimes made that the University was chartered
in 1838, I call attention to the fact that the charter was obtained in
1837, and not in 1838. Under this charter, the "Baptist Convention of
the State of Georgia," at its session in 1838, elected the following
gentlemen as the"
FIRST BOARD OF TRUSTEES OF MERCER UNIVERSITY."
Jesse Mercer, C. D. Mallary, V. R. Thornton, Jonathan Davis, John E.
Dawson, Malcom Johnson, W. D. Cowdrey, J. H. T. Kilpatrick, J. H.
Campbell, S. G. Hillyer, Absalom Janes, R. Q. Dickinson, William
Richards, Thomas Stocks, T. G. Janes, J. M. Porter, Lemuel Greene, James
Davant, F. W. Cheney, E. H. Macon, William Lumpkin, J. G. Polhill, Lott
Warren, M. A. Cooper, J. B. Walker, I. T. Irwin, W. H. Pope.
To this Board all the funds of the University, and its entire
management for the future, were soon thereafter turned over, and it has
been the custom of the Convention ever since to elect a new Board every
three years. [The name of the institution
page 145 had been changed by
the executive committee from the "Mercer Institute" to that of the
"Mercer University" in September, 1837.] In July, 1838, the newly
elected trustees met at Penfield, organized for business, and received
the important trust thenceforth committed to their care. This was not
done without fevent prayer to God for wisdom and grace. Being one
of that "original panel," the author speaks advisedly when he declares
that the sessions of the Board are always opened and closed with prayer,
and that he cannot recall an instance when any important action has been
taken without first imploring the divine direction and aid. When it is
remembered that Mercer, Stocks, Mallary, Thornton, etc., were leading
spirits among us, it is not to be wondered at that such a custom was
inaugurated. Perhaps no body of men ever labored together more
harmoniously during so long a period in the management of a public
institution; and though their management may not in all cases have met
the views of interested or disinterested parties, it may with safety be
recorded that it has generally been such as to promote the usefulness
and success of the institution.
Thomas Stocks was the first president of the board of
trustees, and has been continued in that position until quite recently,
when his declining health has disqualified him for it. Four agents,
Posey, Conner, Davis and Mallary, were employed in getting the
subscriptions to the Washington project transferred and in obtaining new
subscriptions. From the sources of information at hand, it is believed
that by the end of the first year of its existence the University had
been endowed to the amount of about $120,000 00. This includes the
legacies of Rev. Jesse Mercer. Among those who contributed large
amounts, $1,000 00 and upwards, towards this endowment, were the
following: Cullen Battle, R. Q. Dickinson, Jesse Mercer, W. H. Pope,
James Boykin, T. G. Janes, Absalom Janes, W. Peek, Solomon Graves and
John B. Walker. Many others were equally liberal, considering their
ability. But those men were both able and willing, and so
the work of endowment went on successfully.
The institution lost heavily by the late war, but the report of the
trustees to the Georgia Baptist Convention, at Macon,
page 146 April, 1866, shows
the University to be worth in good stocks and securities, $144,793 47.
The following gentlemen have been officers of the University:
Presidents--B. M. Sanders, Otis Smith, J. L. Dagg, N. M.
Crawford, H. H. Tucker.
Professors and Assistant Professors--I. C. McDaniel, J. W.
Attaway, W. J. Hard, S. P. Sanford, Albert Williams, Robert Tolefree, B.
O. Pearce, P. H. Mell, W. R. Posey, B. T. Moseley, S. B. Miller, T. D.
Martin, S. G. Hillyer, J. E. Willet, U. W. Wise, H. H. Tucker, W. G.
Woodfin.
Professors in Theological Department--Adiel Sherwood, J. L.
Dagg, J. L. Reynolds, William Williams, S. G. Hillyer.
The "manual labor" feature of Mercer Institute was continued
in Mercer University for several years, though it was regarded by many
as being not only unprofitable but positively injurious; and, after
eleven years' experience, it was "indefinitely suspended." At a
meeting of the Board at Penfield, December 18, 1844, the following
report was adopted: "The committee on manual labor made the following
report: Whereas, the manual labor department of Mercer University has
been sustained at a very heavy expense--an expense which the present
state of the funds will not justify, and has in our judgment materially
retarded the growth of our institution, after as favorable an experiment
as we have been able to make of the scheme; and whereas, the
contributors to the University fund, so far as they have been called
upon, express themselves with almost entire unanimity ready to concur in
any measure in reference to the system which the Board of Trustees may
deem essential to the prosperity of the institution; and whereas, the
Board of Trustees have found themselves, under all the circumstances,
unable to accomplish, to any desirable extent, the important and
benevolent designs for which it was originally organized--be it
therefore Resolved, That this department be and is hereby
indefinitely suspended."
The brother who furnishes me the foregoing item adds: "Private.--Being
a student at the time, I was one of the pall-bearers at the funeral
of manual labor, and a more joyful funeral, perhaps, was never held;
albeit the old system did my health and constitution good. Requiescat
in pace." So the students
page 147 seem to have held a
"joyful funeral" over the old exploded manual labor system. The wonder
now is, that it was ever inaugurated.
The institution continued to grow in public favor and usefulness
until the late war threw its shadow across its path. As nearly all our
male colleges were suspending operations, the trustees of Mercer
University met in Atlanta at an early period of the war, and resolved
not to suspend. This was deemed the more necessary in order to
afford educational facilities to any young men who might have it
in their power to prosecute their studies. At a later period of the war,
a resolution was adopted granting tuition gratis to all sick and
wounded soldiers. Many of this class have availed themselves of this
offer. The institution continued its operations throughout the war.
The College buildings consist of the President's house and
office, chapel, a large building occupied by the family of one of the
professors and by students, library and apparatus building, building for
recitations, and two society halls--all spacious, and most of them of
brick. They are situated in a beautiful campus of about four
acres, which is well shaded by venerable oaks.
The College and society libraries contain about ten thousand
volumes of well selected and standard literature.
The apparatus has cost about $3,000 00, and is ample for all
purposes of illustration.
The grand purpose of the founders of Mercer University was the
promotion of theological education--the improvement of the rising
ministry of the State and of the South. But the theological department
has been overshadowed by the literary. Very few have graduated in the
theological department; yet God has accomplished the object for which
the institution was organized in another way--one hundred and
nineteen of its pupils having engaged in the sacred calling, as the
list of names appended to this sketch shows. No doubt many other sons of
the University have become ministers of the gospel, whose names the
author has not been able to procure. Why God has thus measurably
diverted the University from the work it was originally designed to
accomplish, is a question the present writer is willing to leave for the
future historian. It is matter of profound gratitude to God that
he has permitted the institution
page 148 to be raised up,
and that he has vouchsafed to it thus far so much prosperity and
usefulness. It may be his will that it shall now start on a fresh career
of glory. Or, as all the institutions of our country seem to be
tottering to their base, it may be his will that Mercer University shall
go down in the general wreck, and that her history shall close here.
The foregoing was written several years ago, and as some important
things in the history of Mercer University have transpired of late, it
is thought best they should be recorded. The denomination in the State
have never been fully united as to the location of the University at
Penfield. The consequence has been that the question of removal
has been agitated in the papers and in the State Convention from time to
time for years past. The advocates of removal gradually increased, until
the session of the Convention in Newnan, April, 1870, on motion of Rev.
C. M. Irwin, it was resolved, by a vote of seventy-one to sixteen, to
remove the University from Penfield to such other location as might
afterwards be selected. A committee was appointed to co-operate with the
Trustees in selecting such location. A meeting of said committee and the
Trustees jointly was held in Atlanta, (date not known,) and fixed upon
Macon as the future home of the University. The citizens of Penfield
instituted legal proceedings to prevent removal. The trustees suspended
the exercises of the University, and the Faculty opened an institution
in Macon, on their own account and at their own risk, which was styled
Mercer College. The Trustees applied to Judge Cole of the Superior Court
of Bibb county, for such an amendment of their charter as would
authorize the removal, which was resisted by the citizens of Penfield.
The application was granted, whereupon the citizens of Penfield appealed
to the Supreme Court of the State.
Thus matters stood when the Convention met at Cartersville, in April,
1871. The report of the Trustees was referred to a special committee,
which committee, in turn, reported, indorsing the action of the Trustees
in deciding upon Macon as the future home of the University, and
recommending, as a compromise with the people of Penfield, the
establishment of a High School at that place by the Trustees of the
University, on condition
page 149 that they withdraw
their opposition to removal and cease the litigation of the question in
the Courts.
The Convention adjourned, sine die, at about ten o'clock at
night, April 24th, after which a consultation was held between the
Trustees of the University and the agents of the citizens of Penfield.
After full and free discussion, the following preamble and resolution
were offered by Dr. W. T. Brantly, seconded by Rev. M. J. Wellborn, and
adopted:"
Whereas, The Georgia Baptist Convention directed the Board of
Trustees of Mercer University to establish an institution at Penfield,
to be known as Mercer High School:
" Resolved, That such an institution be opened on the first
Tuesday in February next, and that two teachers shall be employed at a
salary of six hundred dollars a year each, and all the tuition money:
Provided, the condition on which such school was to be established
shall then exist."
The foregoing resolution was indorsed as follows: "The within
resolution having been passed by the Board of Trustees, the undersigned,
on behalf of the citizens of Penfield, hereby pledge themselves to
withdraw all litigation in reference to the removal of Mercer
University, thus leaving no obstacle to the opening of said school at
the specified time.
(Signed) "R. L. McWhorter,
" Thomas P. Janes,
" James R. Sanders,
"Committee."
"
At this consummation, a motion was made that Dr. Brantly lead in a
prayer of thanksgiving. The motion was adopted, and all present knelt in
devout prayer. The citizens of Penfield, in due time, ratified this
compact in a public meeting; and, in July following, the Supreme Court
announced the withdrawal of the case and the dismission thereof from its
docket. Thus was the question of removal settled.
Mercer University, as such, was opened in Macon, in Johnston's
building, in October, 1871. The present Faculty consists of the
following gentlemen:
A. J. Battle, D. D., President, and Professor of Moral Philosophy.
page 150
S. P. Sanford, A. M., Professor of Mathematics.
J. E. Willet, A. M., Professor of Natural Science.
W. G. Woodfin, A. M., Professor of Greek Language and Literature.
J. J. Brantly, D. D., Professor of Belles Letter.
E. A. Steed, A. M., Professor of Latin Language and Literature.
Number of students on the catalogue in the early part of 1874, about
one hundred and thirty.
Value of the property and assets of the University, $315,550 49. The
Convention also owns a Permanent Fund for Education, $25,659 83. The
main college building will cost, when completed, about one hundred
thousand dollars.
MINISTERS OF THE GOSPEL
Who have been educated at Mercer Institute, or Mercer University:
W. D. Atkinson, T. S. Allen, T. C. Boykin, D. E. Butler, J. B.
Bartlett, W. C. Boone, E. B. Barrett, C. B. Barrow, M. B. L. Binion, J.
C. Binns, J. C. Brown, V. A. Bell, J. L. Blitch, A. Buckner, T. J. Beck,
E. L. Compere, T. B. Cooper, William Cooper, W. H. Clarke, A. E. Cloud,
J. T. Clarke, M. P. Cain, A. B. Campbell, C. D. Campbell, W. T. Chase,
P. B. Chandler, A. R. Callaway, E. R. Carswell, E. J. Coats, J. R.
Cowen, S. P. Callaway, G. M. Campbell, J. F. Dagg, W. H. Davis, W. O.
Darsey, Lewis Everingham, T. J. Earle, S. D. Everett, J. W. Ellington,
T. F. Faulkner, J. H. Fortson, V. A. Gaskill, John C. Gunn, W. W. Gwinn,
J. A. Garrison, B. C. Greene, Noah P. Hill, ...... Hightower, J. O.
Hixon, J. P. Hilldrup, E. Hedden, J. Hedden, John Howell, John Harris,
Jr., B. F. Jessup, Edgar Jewell, L. R. L. Jennings, J. C. Johnson, W. L.
Kilpatrick, J. H. Kilpatrick, S. Landrum, T. W. Lanier, A. L. Moncrief,
William Murrow, J. S. Murrow, G. R. McCall, M. N. McCall, A. M.
Marshall, U. M. Mathews, George Mathews, T. D. Martin, T. J. Martin, A.
S. Morall, J. G. McNorton, W. A. Overton, O. C. Pope, S. D. Paschall, J.
H. Preston, J. W. Pullen, A. D. Phillips, R. W. Phillips, J. G. Ryals,
P. B. Robinson, T. A. Reid, S. W. Stephens, A. T. Spalding, J. H.
Sullivan, J. Shackelford, W. T. H. Scott, M. H. Sanders, L. W. Smith, W.
Singletion, J. M.
page 151 Stillwell, T. F.
Sturgiss, L. W. Stephens, Columbus Smith, T. H. Stout, E. A. Steed,
Carlos W. Stevens, W. M. Tryon, B. F. Tharp, J. H. Toole, A. S. Tatum,
A. E. Vandivere, J. B. Vaughn, Jesse M. Wood, A. S. Worrell, T. U.
Wilkes, W. C. Wilkes, G. T. Willborn, Hillman Williams, W. J. Wootten,
T. B. West, J. H. West, J. J. Wallace, C. C. White, J. F. Willson, J. G.
Williams and J. H. Weaver.
HEARN SCHOOL.
The materials at hand for a history of this school are quite meagre,
but they are such as the author has been able to obtain, and are
gathered exclusively from the minutes of the Georgia Baptist Convention.
It is mentioned at the session at La-Grange, in 1842, when aid is
invoked for it by Rev. Humphrey Posey, to save it from being sold by the
sheriff. It seems not to have been many years in operation at that time,
though it had, by some mismanagement, become involved in debt. The
writer proposed to raise the money needed (the amount not recollected)
by the payment of fifty dollars each by a certain number. The
proposition was acceded to, and the school relieved of present
embarrassment. It was then a Manual Labor School, but this system
seems to have been abandoned a few years afterwards. It was turned over
to the Georgia Baptist Convention, who were authorized to appoint its
Trustees, etc., in 1844. Mr. A. Fitzgerald, a beneficiary, is mentioned
as being a student here in 1847.
The year preceding, viz.: in 1846, it is mentioned that Mr. Lott
Hearn, of Putnam county, its liberal patron, and for whom it was named,
had died, and the treasurer had commenced suit against his executor for
a portion of his bequest to the institution, then due. It was under the
instruction of Mr. Alfred J. King and Mr. Oliver P. Fannin. It had
opened a department for the indigent deaf and dumb, under State
patronage, and six or eight of this unfortunate class had been removed
thither from Hartford, Conn.6.
Mr. O. P. Fannin, for many years principal of the State Asylum for the
Deaf and Dumb established at this place, was their first teacher.
page 152
The school was in a highly prosperous condition (still under Mr.
King,) in 1848, with sixty students in attendance. $5,412 00, in part of
the Hearn legacy of twelve thousand five hundred dollars, had
been paid. The year following, the school was still in a flourishing
condition, though the principal teacher, owing to some unhappy
difficulties in the community, had resigned. (There were some restless
spirits thereabouts in those days.) About seven thousand dollars,
besides its landed interests, etc., were in hand.
In 1850, some of the members of the executive committee of the
Convention visited Cave Spring "to aid in healing the dissensions that
have, for so long a time, existed amongst brethren" there. What success,
if any, attended their errand of love, does not appear. Mr. J. S.
Ingraham had been secured as the principal, and the school was "in a
highly prosperous state."
For a series of years the institution continued in a prosperous
condition under Mr. Ingraham, generally varying from fifty to sixty
pupils, notwithstanding the persistent opposition arrayed against it by
the "restless spirits" already alluded to. Its income more than met all
its expenses, and its Trustees were enabled to take an interest, for the
accommodation of its pupils, in a brick meeting-house, built by the
Baptist church, and also to provide a comfortable residence, lot, etc.,
for the use of its excellent principal and his family.
In 1855, the school was still under Mr. Ingraham, and was doing well
in all respects. Sixty-six pupils had been received during the year,
among whom were two young preachers, beneficiaries of the Convention. It
was clear of debt, and its income exceeded its expenses, enabling its
managers to add, by purchase, another lot of ground, so that, in all,
the school owned about forty-five acres. The buildings and premises were
in good repair. The report of the following year is but a repetition of
the foregoing.
Mr. Ingraham continued at the head of the school until the close of
1857, when Mr. A. J. King, its former principal, was again called to the
charge of it, under whom prosperity still attended it, both in its
patronage and finances. The number of pupils admitted was eighty-four,
its endowment had increased,
page 153 and "various
additions and improvements in apparatus and school furniture had been
made."
Mr. King resigned again at the close of his second year, and Mr.
James Courtney Brown, a young man of unusual ability, and a graduate of
Mercer University, was called to the charge of the institution in the
beginning of 1860. His administration gave entire satisfaction; but, in
the spring of 1862, he and most of his older pupils having joined the
army of the Confederate States, the exercises of the school were
suspended, and the remaining pupils turned over to the Cave Spring
Female School.
In 1863, the Hearn School and the female school at Cave Spring were
united temporarily, under Rev. S. G. Hillyer, D. D. There were
thirty-five pupils in the male department, and the smiles of providence,
as heretofore, seemed to rest upon the enterprise. That fall, however,
it became necessary again to suspend the exercises, in consequence of
the proximity of the contending armies. How long this suspension
continued, the writer is not informed. It is supposed, however, to have
lasted until the close of the war. The buildings were much injured and
the library and apparatus destroyed by the enemy. The funds of the
school in the hands of the Trustees were invested in Confederate
securities, and are thus lost. The amount lost was about four
thousand dollars. The school, however, still has $12,000 00 of the
Hearn legacy in charge of the Georgia Baptist Convention, and its landed
estate, amounting to forty or fifty acres. Like all other institutions
in our oppressed section, it is under a cloud now. But it has already
accomplished much good, and it is hoped that the prayers and
benefactions of the sainted Hearn, which are held in sweet remembrance
on high, may be the means of restoring to it the sunshine of prosperity
which it enjoyed for so many years.
The history of this school should prompt men of wealth to bequeath a
portion of their estates, at least, in such manner as may be productive
of good after they are gone, and as may perpetuate their memory in the
earth.
This school was, in 1873, under the care of Mr. P. J. King, as
principal, and was in a prosperous condition. Its financial condition is
also good.
Part 3
page 154
CHEROKEE BAPTIST COLLEGE.
The project for establishing this school originated with General John
H. Rice, a lawyer of considerable talents and prominence. Having made
good progress in raising subscriptions for the object, he brought the
matter to the attention of the Middle Cherokee Association, which body
entered heartily into the project. It was not until the first College
building (which was destroyed by fire,) had been commenced, that the
Cherokee Baptist Convention was formed, which afterwards had the power
of appointing its Board of Trustees, and which adopted the enterprise as
its own. I am indebted for these facts to Rev. A. W. Buford. The
following facts are gathered from the records of the Trustees:
The charter of this institution before me is not dated, though it is
supposed to have been granted in 1853. The names of the corporators, or
first Board of Trustees, are: John Crawford, John H. Rice, T. J. Wofford,
R. W. Young, D. B. Conyers, G. W. Tumlin, L. Tumlin, Z. Edwards, W. T.
Wofford, W. C. Wylly, Elisha King, M. A. Cooper, J. W. Lewis, T. G.
Barron, J. Milner, J. Boyle, Ira R. Foster, Farish Carter, E. M. Gault,
E. Dyer, G. W. Selvidge, L. W. Cook, W. Martin, S. S. Bailey and William
Peck, any seven of whom were to constitute a quorum for the transaction
of ordinary business. It provides "that the College buildings and
grounds on which it stands shall never be subject to levy and sale under
and by virtue of any contract, agreement or promise that said Trustees
may make; and if at any time said College shall be abandoned for the
space of three years as a male college, then it shall revert to and
become the property of the contributors in proportion to the amount they
subscribed."
A new Board of Trustees was elected by the Cherokee Baptist
Convention in 1856, and again in 1859, and it is inferred their election
was intended to take place triennially, though nothing definite is said
on the subject in the records of the College.
The first Board was organized at Cassville, December 22d, 1853, by
electing John Crawford, President, John H. Rice, Secretary, and James
Milner, Treasurer. A committee was appointed
page 155 to contract for a
college building, the cost of which was not to exceed ten thousand
dollars.
In March, 1854, it was announced that Dr. R. H. Patton's farm,
adjoining Cassville, containing two hundred and seven acres, had been
purchased, for which it was agreed to pay him $4,500 00. Thirty acres
were reserved for college purposes, and the balance was laid off in lots
and offered for sale. How far they were successful in selling these
lots, and what amount was realized on them, are not matters of record.
In June following, a contract for the erection of a College building
had been made with Joseph Chapman and Thomas Hawkins, said building to
be completed by the 1st of October, 1855, the price to be paid $9,500
00. The Masonic fraternity of Cassville were invited to lay the
corner-stone of said building the 4th of July following.
Rev. N. M. Crawford was elected to the presidency of the College, who
finally declined the appointment. In August following, Rev. Thomas
Rambant was elected Professor of Languages, Rev. W. H. Robert, Professor
of Mathematics, and Rev. B. W. Whilden, Adjunct Professor, all of whom
accepted, and commenced operations February 6, 1856, with forty
students.
On the night of January 4th, 1856, the College building, in process
of erection, was entirely destroyed by fire. Whereupon the contractors
were conferred with and offered an extension of time for the fulfillment
of their contract, which was accepted by Mr. Chapman but declined by Mr.
Hawkins, who seems to have abandoned the contract. A building was rented
in Cassville, in which the College exercises should be conducted during
the current year.
Lots contiguous to the College site were donated to the Professors,
on conditions satisfactory to both parties.
Rev. P. H. Mell was elected to the presidency of the institution in
July, 1856, but declined the position. Rev. Thomas Rambant was acting as
chairman of the faculty.
A plan of scholarship had been adopted, which seems not to have been
very successful. Several agents had been operating from the first for
raising an endowment, etc., whose success had not been commensurate with
their efforts. Rev. D. G. Daniell finally accepted an agency, and
succeeded in raising, in
page 156 subscriptions, for
the education of poor boys, $10,000 00, and for other purposes, $1,560
00. His report to this effect is dated January 13th, 1860. In July of
that year it is stated that the assets amounted to $20,777 56, which
were in the form of bonds, subscriptions, pledges, etc. The building,
land, etc., appear to have been independent of this amount.
Rev. Thomas Rambant was raised to the presidency in November, 1857,
and was the only acting president the institution has ever had. Messrs.
Robert and Whilden having resigned, their places were filled by Messrs.
Collins and Devore, and subsequently Rev. Mr. McBryde was connected with
the instruction of the College.
The institution having become involved in debt, the Trustees found it
necessary to give a mortgage upon it. How they did so
consistently with its charter, is not apparent to the writer, though it
is presumed to have been really so. Want of a sufficient endowment was a
continual source of embarrassment and annoyance to both Trustees and
Faculty in conducting the institution. A college cannot be carried on
successfully and efficiently without ample funds.
After adopting and then recinding resolutions on the subject
repeatedly, it was finally agreed, in May, 1861, "to procure suitable
men to carry on the College for the term of five years, who shall look
to the tuition and assets within the control of the Board for the
payment of their salaries." President Rambant and Professor Collins
acceded to these terms, and the Trustees agreed "to furnish two
assistants" to aid them in their work.
For aught that appears on their records, this was about the last act
of the Board of Trustees. The storm of war had already burst upon our
devoted and unfortunate country, and it is presumed the institution,
like most other male colleges, was soon suspended for want of patronage.
Our young men relinquished the pursuit of literature and science, and
went forth to fields of carnage and death, for the protection of their
parents and the homes of their childhood from a cruel and unnatural foe.
Many of them perished in the fratricidal strife, and though it may seem
otherwise to short-sighted mortals, they have not perished in vain. "The
blood of the martyrs was the seed of the
page 157 church," and the
blood of these martyrs to liberty shall yet cause the tree thereof to
grow with renewed vigor and fruitfulness.
Such an institution could not be permitted to stand within the track
of Sherman's conquering legions, and, like many of its sisters, the
torch was applied, and, with all its valuable contents, it was totally
consumed. The burning of literary institutions and churches was a common
practice of our enemies during the late war. It has been ascertained
that more than one thousand of the latter were destroyed in this way.
History will consign the perpetrators of these acts of heaven-daring
impiety and vandalism to depths of infamy deeper than human thought can
fathom or language describe.
WASHINGTON INSTITUTE.
MALE AND FEMALE.
This institution of learning is located at Linton, Hancock county,
about equi-distant from Milledgeville, Sandersville and Sparta. The
village is named in honor of Judge Linton Stephens, the most liberal
contributor towards its endowment, and the school takes its name from
the Association which originated and controls it. The site selected in
1857 was in the primitive forest, where there was not so much as a cabin
to mark its locality. But such was the energy which characterized its
managers, that early in 1858 the institution was in successful
operation, with more than one hundred pupils. More than twenty
residences were soon reared up, some of which are elegant and costly
edifices.
Fifteen Trustees were elected by the Association, of which Rev. Asa
Duggan was the first President and Col. J. T. Smith, Secretary. Rev.
Carlos W. Stephens (recently deceased,) was chosen principal of the
school, and Rev. T. J. Adams, assistant. The latter is now associate
principal with Ivy W. Duggan, and W. H. Beals is professor of music. At
the commencement of the war, the number of pupils was one hundred and
twenty-nine. But its numbers were soon reduced by its sons rushing to
the field of conflict, some of them, alas! to return no more.
page 158 Their teachers, of
course, went with them. Their places, however, were temporarily
supplied, and the exercises of the school were at no time entirely
suspended. There are now (1866) seventy pupils in attendance, and,
notwithstanding the condition of the country, there is much reason to
hope it will soon attain its former prosperity. The teachers are men of
experience and ability, and they are seconded in their efforts by the
Trustees and patrons.
The primary department affords excellent facilities for small
children, while the more advanced classes are thoroughly instructed in
the mathematics and classics. The school has the advantage of a well
selected philosophical and chemical apparatus, musical instruments, etc.
The main building is of brick, two stories high, commodious, and well
adapted to the purposes for which it is intended. It is yet in an
unfinished state. The location is remarkably healthy, and the society is
good. The institution is a corporate body, and the provisions of its
charter are well calculated to protect the village and school from
immoral influences. The Board of Trustees are elected biennially by the
Association. The success of this enterprise is claimed by its friends as
a conclusive argument in favor of mixed schools.
MONROE FEMALE UNIVERSITY.
This institution, located at Forsyth, Monroe county, has been one of
the most successful of its kind in the State. The college building was
erected for a Botanical Medical College, but was soon purchased by the
citizens of the town for a Female School of high order. The Baptists
finally became possessed of it, (in 1855, we think.) Rev. William C.
Wilkes having been at the head of it several years previously. The
school flourished greatly under his administration. Soon after it was
purchased, Mr. Richard T. Asbury became a professor; other highly
competent teachers became associated with the gentlemen already named;
and for a series of years, and until the commencement of the late war,
it was one of the most successful and prosperous institutions of
learning in the State. For some cause, unknown to the writer, the
Trustees sold the establishment in 1855, to Messrs. Wilkes, Asbury,
Candler and
page 159 Turner, "binding
them to continue its use as a female school of high grade, subject to
the control of the Baptist denomination."
The interest of the foregoing purchasers was sold last year to Rev.
S. G. Hillyer, R. T. Asbury and George M. Rhodes, who now have control
of the institution. Rev. J. F. Dagg, late President of the female
college at Cuthbert, was one of its professors. With its former
prestige, and under such instructors it is hoped it may soon regain its
former prosperity.
For many years past, the Baptists have had female colleges under
their control at several other points in the State--institutions that
would compare favorably with any in the land. One was started at
LaGrange by that eloquent and eminent divine, Rev. J. E. Dawson, D. D.
He was succeeded in the presidency by Mr. Milton E. Bacon, who erected
in a commanding locality, a commodious and imposing edifice; furnished
it with a splendid apparatus, musical instruments, etc., employed a
corps of competent teachers, and, for many years, carried on the school
on a magnificent scale. The writer has understood that the building was
destroyed by fire during the war.
At Madison, also, the Baptists have a female college of high
standing, where hundreds of the daughters of the land have been
thoroughly educated. Messrs. Browne and Loud were its teachers for many
years, and under them, perhaps, it attained its greatest prosperity. Mr.
Browne is again at the head of it he has few equals in the State.
At Perry, Houston county, the Baptists have established a female
college of no mean order. Here, also, hundreds of young ladies have been
educated into accomplished and elegant women. Mr. Holtzclaw, for many
years its popular and indefatigable President, is a graduate of Mercer
University, a ripe scholar, and a most successful educator. Upon his
resignation, Rev. A. C. Dayton, of Tennessee, became its President, but
died soon after taking charge.
Mr. R. T. Asbury, than whom there is not believed to be a better
teacher in the State, is now (1874) at the head of this institution. It
fully maintains its well-earned celebrity.
Part 6
page 160
BETHEL FEMALE COLLEGE - Cuthbert.
In the spring of 1851, the author, then residing at Lumpkin,
Stewart county, was invited to a meeting of the executive committee
of the Bethel Baptist Association, which was held at the residence of
Rev. Thomas Muse, for the purpose of holding a consultation on the
subject of establishing a female college somewhere within the bounds of
said Association. There were in attendance on that meeting, if he
remembers rightly, besides himself, only three others--W. L. Crawford,
B. Graves and Thomas Muse. The result of that meeting was reported by
that committee to the Association at Benevolence church, Randolph
county, the ensuing fall, in the following language:
"The committee have taken under consideration, since your last
session, the important subject of erecting a female college or high
school, to be the property of, and under the control of the Association;
and, finding the denomination and the people generally desired such an
institution built up at some eligible point, the committee called a
Convention of the churches, to lay before them the expediency of taking
immediate action in making efforts to raise funds to accomplish the
design. The Convention met in Lumpkin on Friday before the fifth Sabbath
in August last, and highly approved of the project. They passed
resolutions commending it to the patronage of the denomination and the
public generally; and also recommending conditional subscriptions,
payable in four annual installments, commencing at January next, be
taken for those places desiring its location; and should the Association
approve of the enterprise, to locate the same at its present session.
Your committee have made extensive inquiry, and have reason to believe
that such an institution is greatly needed in this section of the State,
and, therefore, recommend the subject to your most prayerful
consideration."
Whereupon, the following preamble and resolutions, offered by Rev. F.
F. Seig, were adopted:
"Having had under consideration so much of the report of the
executive committee as relates to the establishment of a female college
within the bounds of this Association, heartily approving of the action
of that committee, fully satisfied of the
page 161 great importance of
the subject, and that the time has come for action; therefore,
"1. Resolved, That this Association do look upon the cause of
female education as inferior to none other.
"2. Resolved, That we approve of the action of the committee
upon this subject.
"3. Resolved, That we agree to adopt this enterprise, and to
prosecute it with all the means within our power; and we hereby heartily
commend it to the prayers, liberality and patronage of the friends of
education generally, and of the denomination in particular.
"The amounts of the subscription for the school at the several places
desiring the location were announced. The subject of its location was
then taken up, and, after much discussion, Cuthbert, Randolph county,
was unanimously selected as its location."
It might be inferred from the foregoing record that Cuthbert had the
largest subscription, but that was not so. The largest subscription
announced was for Lumpkin. The writer, who then resided at Lumpkin, was
in favor of that place, as the railroad then extended no further than
Oglethorpe, and it was uncertain, when extended, whether it would go by
Cuthbert or Lumpkin. But "God seeth not as man seeth," and he has long
since been convinced that Cuthbert is the most favorable site for the
institution.
Under resolutions offered by Mr. James Clark, of Lumpkin, the
Association proceeded to name the contemplated institution "The
Baptist Female College of Southwestern Georgia." Agreed to elect a
Board of Trustees. Directed said Board to have the college incorporated,
and requested the executive committee to employ an agent for the
building up and endowment of the institution. The Board elected were J.
H. Campbell, Jas. Clark, F. F. Seig, William Janes, E. W. Warren, R. Q.
Dickinson, J. W. Wilson, William H. Wade, Joel W. Perry.
The Trustees reported to the Association, in 1852, that they had
purchased forty-one acres of land, within three-fourths of a mile of
Cuthbert, on which there was a large house erected for a school
building, and other improvements, for which they had paid $1,875 00;
that they had engaged Rev. Thomas Muse
page 162 as agent for the
collection of funds; that Rev. A. T. Holmes was acting as President of
the College; Rev. J. H. Luther as assistant; Mrs. Amanda C. Clark as
music teacher; and that, owing to the rapid increase of pupils, Miss
Mary Wilson, Miss Georgia Pride and Mrs. Bozeman had also been employed
as assistants. The college had been incorporated by an Act of the
Legislature. They claimed that the location they had secured was one of
the most desirable in Georgia; excellent health had prevailed among both
teachers and pupils, and, altogether, the prospects of the institution
were most flattering. In addition to the buildings already on the
premises, they had contracted for another, to comprise rooms for chapel,
music, apparatus, etc., for which they were to pay $8,500 00. They had
purchased three pianos, but had not yet obtained an apparatus, and the
treasurer reported $12,500 00 as having been raised. There were
ninety-three pupils in the various departments. This was certainly a
most prosperous beginning for an institution which, two years before,
had not been thought of.
The next year, 1853, the college had one hundred and thirty-eight
pupils, two new professors had been secured, the main building was
nearly completed, an apparatus costing $600 00 had been purchased, also
two additional pianos, and the finances of the college were in a
favorable condition. Yet the Trustees complain of opposition,
which had manifested itself in the form of a Methodist
institution, and which was being raised up in the town of Cuthbert. The
Methodist brethren, no doubt, saw that, for once, they had been caught
napping, and that, unless they bestirred themselves, they would soon
lose all influence in Southwestern Georgia.
In 1854, the Trustees close their annual report thus: "It is firmly
believed by the Board that the institution is on a firmer basis than at
any former period of its history." By the following year, the College
had become involved in debt to the amount of $3,200 00, and a vigorous
effort was made during the session of the Association for its
extinguishment, which was only partially successful. In 1856 it was
still somewhat embarrassed, but in 1857 we find in the report of the
Trustees the following: "At the last Association your Board reported the
institution encumbered with debt. But, as was then stated, some brethren
page 163 of Lumpkin,
prompted by a noble generosity, made a strong appeal to the friends of
the College to come up and relieve it of this encumbrance. The appeal
was not in vain; and it is now the good pleasure of your Board to report
the Baptist College of Southwestern Georgia out of debt." The report of
this year goes on to state that the institution is steadily advancing,
that it had one hundred and twenty-five pupils, that a gracious revival
of religion had been experienced, during which twenty-four of the young
ladies had joined the Baptist church. The faculty as then constituted
consisted of R. D. Mallary, President, Rev. J. F. Dagg, Mrs. R. D.
Mallary, Mrs. J. F. Dagg, Miss C. Cleaves and Miss Lucretia Mallary. The
ensuing year the institution was visited by another gracious revival of
religion, and it is recorded that "the institution was never in a more
prosperous condition."
In 1859, the Trustees, in submitting their report, "take great
pleasure in congratulating our brethren upon the success of our
institution for the last year." Whole number of pupils, one hundred and
twenty. Quite a fine state of religious feeling, and many of the young
ladies had embraced the Saviour. The health of both teachers and pupils
was excellent. The Trustees say in their next annual report that the
institution is still in a flourishing condition under R. D. Mallary,
President, and an able corps of assistants; but that "its increasing
patronage and growing popularity concur in demanding additional
arrangements for the accommodation and comfort of its pupils, and the
entertainment of the crowd of visitors who annually attend its
commencement exercises." [The buildings thus called for were not
erected, in consequence of the war, which soon followed.] In 1861 the
Board had to report the resignation of President Mallary, who had served
in that capacity six years, and had given "entire satisfaction to the
Board and patrons, and to the public generally." Up to that date the
prosperity of the College had been uninterrupted, hundreds of its pupils
had been converted to Christ, and it had proved a blessing to all that
portion of the State. But from that time it began to feel the blighting
effects of the war, whose dark shadows were even then being cast across
its path. The next annual report of the Board announces that Rev. J. F.
page 164 Dagg had been
elected to the Presidency of the College and had accepted. The small pox
had broken out in Cuthbert, causing a temporary diminution in the number
of pupils, from the effects of which, however, the institution soon
recovered.
Another year of cruel and unnatural war entailed still further
disasters upon the institution. The Confederate Government had taken
possession of its buildings for hospital purposes, and Mr. Dagg, the
President, found it necessary to use a portion of his own dwelling for
the accommodation of his pupils. It was the best that could be done
under the circumstances. The patronage, of course, was greatly
diminished. In 1865, President Dagg reports to the Board that the
College buildings had been restored to him, but that the number of
pupils, owing to the financial embarrassments of the country, was quite
small as compared with former years. The following year, 1866, the
patronage was still small, owing, as the President avers, in part to
want of boarding accommodations. He had served five years as professor
and five as President, and now resigned all connection with the
institution.
In 1867 the College was in charge of Rev. T. H. Stout and Miss C. A.
Hansell, as associate principals, with Miss Hattie Platt in the primary
department, and Miss A. B. Armstrong teacher of vocal and instrumental
music.
The plan of this work does not admit of a more extended notice of
this institution, which is matter of regret with the author. He trusts
that its future historian may have it in his power to record its renewed
and increased prosperity and usefulness, under the fostering care of the
younger generation of men into whose hands it is fast falling.
Mr. William B. Seals, who is one of the best educators in the South,
(or anywhere else,) is now President of this College. Under his
management it cannot but be greatly prosperous and useful.
Besides the foregoing institutions, the Baptists have flourishing
schools at Madison, Rome, Dalton and other places.
Notes
- 1. In
thirty years the denomination has nearly trebled in numbers.
- 2. He became
an anti-missionary.
- 3.
[See life of C. O. Screven](GB0027.GB0027.097), in this volume.
- 4. A
creek of this name falls into the Ocmulgee within the bounds of this
body, after which the Association is named. It is an Indian name,
and signifies in English a "deer trap."
- 5. [Since
dead.
- 6. This
Asylum for the Deaf and Dumb was originated by the Author, then
State Agent for this class.
|