Liberty County, Georgia - Chapter 10: Summing Up, 1903

Chapter 10: Summing Up

From the foregoing recital, it is perfectly obvious that the writer is freed from every charge of exaggeration in the commendatory notice previously given of this wonderful old church. Where is another to be found like unto it upon the habitable globe? It stands sui generis in its isolated grandeur, like some mountain peak that lifts its head far above all the rest. Look at the record! Four governors. Two signers of the Declaration of Independence. Six Congressmen, two of whom were Senators. Six counties named after her, five after her illustrious men, and the sixth after her own self, and achieved by her own prowess. Eightytwo ministers of the gospel. Six college professors. Three professors in Theological Seminaries. Two University chancellors. Six Foreign missionaries. Two judges of superior courts. Three solicitots. Three presidents of Female Colleges. Two mayors of cities. One United States Minister to a Foreign country. Four authors and one authoress. One historian. One professor in a Medical college. Three clerks of Presbyteries. Oneclerk of Synod. One president of Board of Directors of a Theological Seminary. One sec-

Normal School. Besides, a host of teachers, attorneys, doctors, and professional men, together with prominent business men, all of whom are found scattered everywhere and usually filling important, prominent positions.

Instead of being a laggard in the race, the Midway people have ever been in the lead. The parish of St. Johns was the first to assert her independence, and in advance of the rest of the colony to send her representative (Lyman Hall) to the Continental Congress. So also the last to surrender, the town of Sunbury being the last of Georgia soil to surrender

_ to the British; the last flag to surrender being that which floated from the ramparts of Fort Morris. They were the first to establish a school of any prominence in the State; the first to lead offin the Temperance Reform; the first native born Presbyterian minister in Georgia; the first Methodist traveling minister in the State; the first Methodist Bishop in the Southern church,! were all from this people.

~The first Baptist Foreign missionary 'from the South, Dr. _ Edward Abiel Stevens, was baptized in that church in infancy. So the first Presbyterian Foreign missionaries from the whole country south and west of Carolina, Rev. R. Q. Way and wife, were members of that church. The first Southern Foreign missionary to lay down his life and buried under heathen soil, Rev. John Winn Quarterman, was from that church. The first minister extraordinary and plenipotentiary from any nationality to the Imperial Court of China, Hon. John E. Ward, was a native of that parish and amember of that church. The first inventor of a sewing machine, the Rev. F. R. Goulding, was a native of that place

- and son of the church. The first masonic lodge formed in the State, King Solomon, now Solomon's lodge, of Savannah, was, according to tradition, organized by Gen. Oglethorpe, under a large oak at Sunbury, and parts of which were con-

In 1851 the General Assembly of the Presbyterian church met (before the division) in St. Louis, and it was a noticeable fact that of the commissioners gathered from different parts of the country, four should be the sons of Midway church, viz.: Dr. Daniel Baker from West Texas Presbytery, Dr. C. C. Jones from Georgia Presbytery, Rev. John Jones from Cherokee Presbytery, and Rev. R. M. Bakerfrom Hopewell Presbytery, a thing unprecedented in the history of the church.

Nor is this vet all. For the past thirty-eight years of the Southern Presbyterian church's existence, from the time of its organization in the city of Augusta, December, 1861, down to the present day, with the exception of the years 1864, 1875, 1880, and 1883, there has not been a single General Assembly but that the old church has had one or more representatives, lay or clerical, sitting in her councils, assisting in her legislation and taking part in the development of her life and character.

To show still further the ramification and intertwining of this people with the rest of the country, the writer hopes to be pardoned for giving a little of his own personal experience.

After leaving home he taught school for six months in Screven county, named after Gen. Screven, a Liberty county man; then he went to Oglethorpe College, where he found Rev. J. W. Baker, a Liberty county man, as one of the professors, with Prof. J. B. Mallard in charge of the Midway Female Academy near by. After graduating, he entered the Theological Seminary at Columbia, South Carolina, and found Dr. C. C. Jones, another Liberty county man, in one of the chairs as professor. After licensure he went to preach himself in Stewart county, named after a Liberty county man; also found Col. S. B. Spencerin charge of the Male Academy, Mr. Oliver Stevens president of the Female College, and himself in charge of the Presbyterian church, with Cols. Bennett and Gaulden leading attorneys in the place and all from Liberty county. In Cuthbert he found Rey. Dr. A. T.

SUMMING UP. 155 Holmes president of the Baptist Female College. His next field was in Troup county, and every week would pass the Baptist Female College at LaGrange, under the manage- removing to Newnan he found Rev. R. Q. Mallard pastor of the Central church, Atlanta, Rev. John Jones pastor at Griffin, and himself pastor at Newnan, and all three from Midway church.

And how isit today? Though nearly forty years have passed, we find the old church still asserting its supremacy in church and state. A survey of the country still show Liberty county people every where and still in positions of honor and trust. We find one of our leading Senators, Hon. A. O. Bacon, a Liberty county man, in the halls. of the nation. We find the Adjutant General of the State, Captain J. M. Kell, the grandson of a Liberty county man. We find the president of the State Normal School, Captain S. D. Bradwell, a Liberty county man, and two of the teachers and the matron from the same place. We find the superintendent of the Public Schools in Savannah, W. H. Baker, and two of the principal teachers in that school from Liberty county. We find John Baker, president of the '' Young Female College'' at Thomasville, a Liberty county man. We find the de- a Liberty county man. So the solicitor ot the Eastern circuit, Wallace Winn Fraser, the matron of the Augusta Orphan's Home, Mrs. Julia McKinne,! one of the leading architects of the State, Grant Wilkins, areallfrom Liberty county. In the recent political campaign the chairman of the Atlanta Young Men's Democratic club was W. J. Mallard, a Liberty connty man. And eveninthe department of athletics, we see a Walthour published as the champion bicyclist in the

When we remember that this was a church of plain country people, located in a sickly and sparsely populated section; the church edifice forty by sixty feet, with a membership not reaching one hundred and fifty white members, until the latter half ofits existence, when it scarcely at any fifty-two; when we remember what that church has accomplished and is still doing for the world, we are lost in wonder! The impress and influence. of such a church upon the world must simply be beyond all human calculation. Eternity alone will be able to reveal the good done by that one church and community.

As a fitting close to this sketch, and that too in full accord with one of Solomon's sayings: ''Let another man praise thee, and not thine own mouth, a stranger and not thine own lips."' (Prov. xxvi:2), I quote the following from the historian Stevens:

. And now the question comes up, How account for all this? Where were the hidings of this church's power? Why the rich, abundant harvest here, and the extreme sterility, poverty, and absolute emptiness in so many other fields ? Although the ultimate answer isin the good pleasure of God, who, in the exercise of His sovereign prerogative, putteth down one and setteth up another," yet as he works by means, we are fully warranted in looking for the secondary agencies, through which he executes his purposes. As in nature, so here, men do not gather grapes of thorns nor figs of thistles. Nothing can be expected from the rocky soil, the stony ground, or fallow fields. Itis the good ground only that yields thirty, sixty, or an hundred fold, as the Savior so pointedly puts it. Good work can only follow good material. Brass will never take the polish of fine gold. The early settlers of St. John's parish were the right kind of material, the worthy sons of noble sires, the descendants of men who had been tried, who had left their homes and all for conscience sake, and come to this country that they might enjoy freedom in the worship of God. They were men of the deepest religious convictions, courage and resolution, and not afraid of hardships and sufferings; but rather the better prepared by those very hardships for the destiny awaiting them. The words of Longfellow fitly apply here :1

In studying the history as wellas the religious life and character of this people, there are several things worthy of remark, and which may serve to throw light upon this question.

1. The first thing we mention is their intense scrupulousness to meet all their pecuniary obligations, especially what they owed their minister. It was the regular custom, at the annual meeting in March, when pews were chosen, to give notes fot the same and made collectable by law. So we find again and again the order issued by the Session to have all| _ the unpaid notes put into the hand of the civil officer for collection. I mention another fact still more significant. In the form of the call adopted June 26, 1771, after promising all due candor, respect and brotherly love, and stating the amount of salary pledged, then follows these PEER TS words, (the italics ours.):

"In the which payments, well and truly to be made, we, the Select men and Trustees of said church and society, being thereto by them empowered and required, do bind ou:- selves, our heirs, executors and administrators, to you, said / your certain attorney, heirs, executors, administrators, and assigns, in the penal sum of two hundred pounds a In witness whereof, etc.''1 The idea of binding themselves and their heirs, by a heel sum of double the amount, to secure the payment of the promised salary! Whata flood of light do these simple words throw upon the character of these earnest, simple hearted people! Can the annals of any other church produce a parallel? ' And indeed the idea after all is not such a bad one. When we remember that the charge against Ananias and Sapphira, in general, but a particular type of lying, consisting in promising to the Lord and taking back, we cannot withhold our commendation from this people, in their earnest endeavor to see that this particular debt be paid. I hesitate not to affirm that it is this particular species of lying, this utter disregard of pecuniary vows and obligations, solemnly entered unto the Lord, that is the worm at the root eating up the life and sapping the very foundation of so many of the churches of the land.

2. A-second thing equally remarkable and significant, is the practice already alluded to of reading sermons by the deacons and others, in the absence of the pastor. This practice, as already stated, commenced at a very early day,? and in order to insure the service, the deacon, in some instances, was paid. As there were five preaching places, and only two ministers, with preaching every Sunday at Midway during the winter months, the '"'reading days'' were very frequent, and even more numerous than those for preaching. Where else has the like ever been known? A congregation patiently listening to two sermons read by laymen on Sunday before returning home, and in some instances actually paying the deacon for the service? Is it any marvel that God rewarded such zeal, and also wonderfully blessed that people?

Reasons For Success

3. A third equally remarkable and unusual thing was the common and well nigh universal practice of family worship. Very few families were destitute of the family altar of prayer, in many instances even widowed mothers officiating with her fatherless children, and bowing together with them around that altar morning and evening. I have it from the lips of Rev. Thomas S. Winn, one of the pastors, that soon with Dr. Axson, then senior pastor, that he (Axson) told him that so far as he knew, family worship was generally kept up in all the families of the church. What a startling and wonderful statement, coming from the lips of a pastor. No wonder the church accomplished such wonderful feats, for the power of Jehovah was its own.

4. Another factor leading to these results was their hearty endorsement of the Abrahamic covenant and the high appreciation, in which the rite of Infant Baptism was held. The records show nearly as many baptisms of infants as births; the recorded. births being 1,035, and the baptisms 945. These pious people fully believed and laid hold of the precious promise, ''I will be a God to thee and thy seed after thee,'' and showed their belief by giving their children unto the Lord in the holy ordinance of baptism. Nor yet was this an idle and unmeaning ceremony, for they felt the force of the vows assumed; and not only parents, but the church in its collective capacity felt the great responsibility resting upon them as the custodians of these lambs of the fold, these minors of the commonwealth of Israel, to guard their interests and to do all in their power to train them for his glory. In the earlier history of the colony, they even asserted the right of exercising discipline over the parents of these baptized children, as well as the children themselves, when neglectful of duty. How different the modern idea that not even parents, much less the church, have any special authority in connection with the children of the church.

from childhood. Parents strove to impress upon the minds and hearts of their children that their first great concern was to seek the kingdom of God and. his righteousness, and that any other than a religious life was a failure. Therewas - constantly held up betore their youthful minds, by parents - and others,! the high dignity and honor of being called into the ministry, accompanied with earnest desire that they too - should so see it. O, the anxious pleadings of many a mother's heart, like that of Hannah of old, that God would train her child for his service. Many a son had been given to the Lord and trained from infancy for the ministry, by loving, anxious parents. Asa striking example of this, I mention the case of the mother of Dr. Edward Abiel Stevens, missionary, who, it is said, consecrated her son in childhood to the very mission field to which he was afterwards sent in the providence of God.? Is it astonishing then that so many were called into the ministry?

6. Still another thing conspiring to beings about such. grand results, was the strict observance of the Sabbath day. God has made the Sabbath the symbol of his authority, as well as a sign between himself and his people, and no nation or people can trample that insignia of his supremacy under foot and prosper. With the Midway people the Sabbath was emphatically the ''Sabbath of the Lord," and nota part simply but the whole of it. The day was to be strictly observed not only by themselves, but even by strangers passing through on the highways with their herds, requiring them to rest until Monday. The old puritan idea prevailed, of beginning the day with a Saturday night preparation, the children being required to set aside their playthings and get ready for the services next day. I repeat, therefore, with emphasis, that it is no wonder that a people so religious

1. It was said of Mr. T. Q. Cassels, deacon, that it was his invariable custom to suggest the ministry to every young man in the church as soon as converted.

2. This custom of formally consecrating their children unto the Lord, seéms to have been rather common with the early Baptists of Liberty county, many of whom had gone out from the Midway church, and still showing its influence upon them. I mention two other instances at least. In Dr. Ripley's Memoirs of Rev. Thomas Sumner Winn (Baptist) he said: 'Rev. Mr. Screven, of Sunbury, was present at Newport, and preached. Sumner administered the ordinance (Lord's Supper) and offered prayer for two children, who were publicly dedicated to the Lord by their pareuts."' Page 46. So the Hon. A. O. Bacon, United States Senator, being presented by his grandmother, was thus publicly dedicated to the Lord at Walthourville, 1837; my informer being Rev. Thomas Sumner Winn (Presbyterian) who was present and witnessed the same. The prayer of consecration was offered by Rev. Dr. Thomas Curtis.

should be so wonderfully blessed. ''They that honor me will Ihonor. If thou turn thy foot from the Sabbath, from doing thy pleasurs on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable, and shalt honor him, not doing thine own ways nor finding thine own pleasure nor speaking thine own words, then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob, thy father, for the mouth of the Lord hath spoken it.'"!

7. I mention but one thing more as worthy of special emphasis, and that is the entire absence of everything like religious excitement, periodical protracted services, anxious seats, and all the modern methods of church machinery and mere human appliances. These things were all looked upon with extreme suspicion, and were entirely discarded. The writer remembers but two protracted meetings in his day, and these not of previous appointment, but demanded by the prevalence of deep religious feeling at the time. They looked upon home training, prayer at the family altar and in the closet, and the regular Sabbath ministration of the word, as the means of building up the church. They sowed every day with the expectation of reaping every day. They required of their pastors written sermons, even the colored members preferring the written discourses. to extemporaneous harangues. The result was that grace was constantly descending like dew, the power of the Lord ever present to heal, the church continually strengthened by regular additions. They built firmly but securely, and with wonderful success as already seen."

The things just enumerated, together with the peculiar environments of this people, they being almost wholly isolated from the rest of the world; the entire absence of the saloon and all the temptations and frivolities of modern life, we believe under God, to be: the agencies in bringing about the results so remarkable and glorious.

1. Isailviii,13and14. 2. The course pursued by this people might be one extreme, but infinitely better than the opposite of periodical and annual excitement. There is

Now, whether these explanations be regarded as satisfactory or not, we feel assured that if the past order of things could be restored, and this deep and fervent piety; this spirit of daily consecration; this regular attendance upon the ser- - vices of the sanctuary ; this establishment of the family altar in every household; this careful training of the children; this . strict observance of the Sabbath, and this constant, every day faithful religion, could be reinstated, then we would again see the return of this marvelous spiritual power, and these churches of the land, so many of which are now dead and fruitless, would again exhibit signs of returning life, and - if not like this old church, yielding an hundred, would cer-

_ tainly yield thirty and sixty fold. Itis simply the absence of spiritual life, and not the absence of church machinery, that stamps them with such spiritual dearth.

In connection with the history of this old chureh I have still some further remarks to offer. ; 1. The history of this church will remain to the latest generation a refutation of the old hackneyed charge of Puritanism. Weconstantly nowadays hear the terms "'Puritan"' and ''Puritanical,''.and often used by those who have no real conception of theirimport. It is customary now to term everything strict and deeply pious and religious ''Pu- - ritanical."' Yes, these people were ''Puritans.'"" So were Jeremiah, and the prophets, and Paul, and the apostles, and > Luther, and Zwingli, and Calvin, and Wesley, and Whitfield. Would that the whole world were Puritans, if such be the fruit. The world always accuses the zealous servants of God with madness. Tis true, in some instances, the old Puritans did indulge in unwarranted excesses; but are there no excesses with which the people of this voluptuous and sensualistic age may not likewise be charged? With all their excesses, the world would be a thousand times better off under Puritan rule than under the opposite extreme of universal laxity and ruffian disregard for all law and order, as we so often see in these latter days. It is high time ordinance, in the time of its greatest prosperity, more universally practiced. If it is the terrible thing that antipedobaptists would have us believe, why such rich blessings bestowed upon those into whose minds and hearts the ordinance was so thoroughly imbedded? If the Scripture rule be admitted, tojudge a tree by its fruits, the argument would be overwhelmingly in its favor.

Should it be said that the same course of argument would be equally fatal to Presbyterianism and in favor of Congregationalism, as this church was Congregational in form, I answer that with the exception of Messrs. Osgood ard Holmes, the church, though Congregational in form, always had Presbyterian ministers. It supported the Presbyterian church, sending her contributions through that channel, and was generally known and in common parlance termed, the "Presbyterian church;"' and all the ministers going out from it have become Presbyterians, not one having embraced the Congregational form of government. °

3. Still one other lesson, and that is what, within proper bounds and reasonable limits, might be termed the power and conservatism of the mixing process. Quite a number of individuals and even families came in after the settlement of the colony, but the first settlers, having already possession of the field impressed their ideas and methods upon all new comers, and like the woman with the meal, leavened the rest. See the importance, not only of starting, but keeping right, and resisting all outside influences, especially in connection with the possibilities of small fields. It was not until some of the earlier practices began to fall into disuse, by the introduction of a foreign element, that the old church began to

Religious Instruction Of The Negroes

Any account of this church would be decidedly incompiete, without distinct mention of the religious instruction of the negroes. The Carolina emigrants brought their slaves with them, and they comprised a large part of the population. When first established, the colony numbered about three hundred and fifty whites and fifteen hundred slaves, the average increase of population being in favor of thelatterclass. For several years, it seems, no special effort was made for their evangelization. No mention is made of any accommodation . for them in the log meeting house, the first place of worship. In 1770, fourteen years after the erection of the first frame building, we find the society ordering ''that the gallery be made commodious for the whites, and a shed be madefor the negroes.'' Some seats were also provided for them in the building erected in Sunbury, after the war of the revolution, and also in the house on Jourdine's Hill. Hence we find, as appears from the record, that for the first forty years, up to 1792, only fifty of that people had been added to its membership, though this was the only church anywhere within the county.

During the ministry of Mr. Holmes, (1785-1791) some stimulus appears to have been given to the religious interest among this peopie. It was during his pastorate that Mingo, a freed man, then residing on Mr. Peter Winn's plan-

'probation of the church, preaching to his own color, in the woods southeast of the meeting house and just across the 'Sunbury road. The place was fitted up with booths of bushes, with wide seats and a raised platform in the center, on which Mingo stood, called ''the stand.''! Here it was, he preached on Sabbaths between the morning and afternoon services in the church. Healso held meetings at some of the plantations, and notably among them, on that of Mr. John Lambert, who felt a lively interest in the race, and engaged him to hold meetings regularly and statedly during his life time, on account of which, his plantation became a place of meeting for the negroes for the neighborhood; and even after his death in 1786, until 1838, when his estate, consisting of lands and slaves, left for charitable puposes, was sold and invested in something more productive.

With Mingo was associated Jack, belonging to Mr. Salturs, and who, on account of his piety and services, was afterwards bought by the church that he might give himself wholly to the work. He lived on Mr. Lambert's place, and survived him several years. He was the father of Toney Stevens, who was afterwards colored minister under the supervision of the church.

On the death of Jack Salturs, Sharper, belonging to Mrs. Quarterman, succeeded him. He wasa man of deep piety and zeal, and enjoyed the confidence of the wholecommunity till his death, in the spring of 1833. He not only preached at ''the stand,'' as his predecessors had done, but labored more abundantly than they all, holding meetings at the plantations of Mr. Lambert, Mr. James James, and others. He did much for the colored people. He died full ot years and universally lamented. The following is the account of his funeral given by Dr. Jones:

"His funeral was held at night on the green in front of Midway church. Between two and three hundred negroes were present. At the close of the services we opened the cofin. The moon shone in his face. The people gazed upon

Mr. Gildersleeve was the first minister who attempted systematic work on behalf of the negroes. His habit was, every Sabbath, on return from services, to assemble with his own, all the negroes who might come, in his own parlor. Mr. Robert Quarterman, afterwards minister, at that time a member of the family, asserted that 'tthe parlor was for the most part crowded to overflowing and great interest was manifested."'

In 1806 a meeting house was put up in the fork between North and South Newport rivers, called ''Pleasant Grove." Reading services were held here regularly every Sabbath, conducted by Messrs. Bradwell, John Ashmore, Col. Joseph Law, and others. It was afterwards made a station by the Methodist circuit riders, from which the colored people derived some benefit.

In the same year the Baptists commenced operations in the county. They organized a church in Sunbury under the ministry of Rev. Charles O. Screven. Their meeting house was built in 1810, with a gallery for the negroes. Mr. Screven was assisted by Mr. Samuel S. Law, first as a deacon, but afterwards, when ordained, held services every Sabbath afternoon for them.

Mr. Murphy succeeded Mr. Gildersleeve in 1811. Mr. Quarterman, not a professor of religion when in Mr. Gildersleeve's house, but now received into the communion of the church, commenced weekly meetings for them, on Mr. Jones' plantation, and continued for four years, till 1814. He was succeeded by Mr. John O. Baker till 1823. Mr. Oliver Stevens and Mr. John Osgood held services every Sabbath afternoon at Lambert's plantation, beginning in 1811, and continuing for seventeen years, till Mr. Osgood's death. Mr.

About this time the appointment was made by the church of some of the most intelligent and pious men among the negroes to be ''watchmen,"' or kind of superintendents of the rest. Their charge embraced one or two plantations. Their duty was to look after the conduct of the rest, to report cases requiring discipline, and to give instructions toinquirers. The necessity for this appointment grew out of the increasing numbers of additions to the church from this class, and also, the continued disposition of the whites to spend more of their time away at the retreats, from their plantations, and the negroes being deprived more and more of the restraining influence of their presence.

In the year 1818 a second Baptist church was formed at North Newport and a house of worship erected, with galleries for the use of the colored people of this church. Rev. Thomas Sumner Winn was for a short while pastor, who gave considerable attention to the spiritual improvement of the negroes, as he had some time before his licensure. This field was afterwards filled by Rev. Henry J. Ripley, who afterwards became professor in Newton Theological Seminary, Mass. Rev. Jacob Dunham, also for ten years missionary of Sunbury Association, frequently preached to this people. Following the example of the Midway people, they also had.their ''watchmen,'' many of whom were to some extent exhorters.

Still one other advance in the work. Rey. Robert Quarterman succeeded Mr. Murphy as pastor of Midway church in 1823. The church, perceiving the necessity for a more careful and thorough instruction of this people, appointed, in addition to the ''watchmen,'' a committee of white men, located in different parts of the county, as ''Instructors,"' whose duty was to receive and instruct all persons under serious impressions, and to recommend to the church Session those whom they thought worthy of membership, the Session in the meantime having resolved not to consider the application for membership of any of this class unless they brought a recommendation from some one of thecommittee.

Thus we perceive that up to 1830, though considerable advance had been made in the religious instruction of the colored people, still there was nothing that amounted to anything like a regular systematic training and instruction. With the next year begins the era of a special work, so successfully carried on and with such abundant fruits, under the management of that devoted servant of God, Rey. - - - Colcock Jones.

Organization Of The Association

On the 10th of March, 1831, a number of persons interested in the religious instruction of the negroes metin Riceboro, and upon consultation determined to form an association. A committee was appointed to prepare a report and a constitution, and Rev. C. C. Jones to deliver an address, at another meeting to be held in the same place March 28th. The meeting was held according to agreement, the address was delivered, the committee reported, and a constitution adopted, which was, in the course of a few weeks, signed by twenty-nine persons and the association formed.

The association met on April 4th, of the same year, and proceeded to divide the district into divisions or neighborhoods, and appointed places of instruction and teachers in each of these districts. The teachers were to visit the plantations assigned them, in rotation every week; and these teachers were to meet the executive committee of the association every three months for prayer and conference. There were eight of these districts or neighborhoods, and each of these under the superintendence of one of the executive committee. The plan promised well, but for want of execution, soon fell through. As the teachers were not ministers, they failed to interest the negroes and secure their attendance.

Church Missionary Society,'' of which the executive committee of the association were members. They offered Rey. C. C. Jones a commission to preach two Sabbaths in the month to the whites in the destitute portions of the county, and the other two Sabbaths and intervening days of the week to the negroes. Mr. Jones accepted the position and commenced his work, and preached at Fraser's plantation, Mt. Olivet, Pleasant Grove, and several plantations, during the week. After one month's trial, feeling not fully prepared for this work, he accepted acall to the First Presbyterian church of Savannah, where he remained eighteen months. At the end of this time he relinquished his charge in Savannah and returned to Liberty county, and at the solicitation of the association, entered regularly upon his labors December 2, 1832.

His Field

His field embraced the fifteenth district, covering an area of about twenty miles square, with some one hundred plantations of all sizes, and with about four thousand negroes of all ages. The most of these plantations were left by the white people and owners in summer, during the sickly season. Owing to the vastness of the field, the newness and delicacy of the work, and difficulties of the undertaking, it was not without many misgivings that Mr. Jones undertook the work. Let him tell his own feelings in the matter:

"T commenced my labors on the 2nd of December, 1832. The Lord had opened the door. A great work was to be done, but to meit was almost entirely new. There were no precedents in our country to which I could look for encouragement and instruction. The work was one of exceeding delicacy. A slight impropriety might ruin it, while on its success the spiritual welfare of multitudes might depend. The public mind was sensitive and tender. There were fears

_ and there were objections. Some of them I had heard expressed in no measured terms. It was urged that large assemblages on the Sabbath, with no white person present but the missionary, would be seized upon as fit occasions for riot and insubordination. Soon there would be a call for the interference of the police of the county, and the meetings would be suppressed. Night meetings on plantations would be followed by the breaking open of houses, by thefts, by lewdness and carousals. So much notice of the people would make them presumptuous, unruly and unprofitable. They would be running to the missionary with tales about their work and treatment. Our operation was something of an abolition movement and something new, foreign, and unnecessary. It would open the door for improper teachers. - We were commencing a work which ultimately would tend to the ruin of the county. No good would come of it. The negroes were doing well enough. These may serve as specimens of objections.""*

Under the prudent and proper management however, of Dr. Jones, these and all other fears and objections were disarmed, as the sequel will show. And instead of these, the gospel produced just the opposite efiechs and with the most gratifying results.

Dr. Jones commenced his work in a regular systematic way. He divided the district into six stations, viz.: Sunbury, Pleasant Grove, Newport, Midway, Fraser's plantation, and Sand Hills or Walthourville. He preached regularly, and in rotation every Sabbath at these places, except Sunbury, where the Baptists had a church, and Walthourville, where the work was greatly retarded in not having a house of their own. His plan was also to hold plantation meetings at night during the week. Near fifty of these were returned to him, by members of the committee as open for religious instruction. Among others, one of the rules adopted by him at the beginning of his work was not to visit any of the plantations without the permission of the owner, and to confine the meeting to the servants of the place, not even giving out these notices on Sunday orin any of the public assemblies. When the notice of a proposed meeting was sent to any planter, the matter was left entirely in his hands, to provide the place, and to say whether the meeting should be confined to his own servants or not. If he chose to invite the negroes of the surrounding plantations, wellenough. In this way all friction was avoided, and the fears of the planters were allayed.

Methods Of Work

In order to obtain a regular systematic instruction of the negroes, Dr. Jones found it necessary to: organize Sundayschools in different parts of the field. The following were children. Relinquished after a year's time for the want of a suitable building, the house used being needed by the return of the white family.

4. Jonesville. Organized the summer of 1834, and conducbE ted by families residing there, and under the superintendence s of Mr. J. B. Mallard. ;

Making, in the eight schools within the bounds of the field, twenty-five teachers and two hundred and fifty scholars. Ofthese schools only Midway, Sunbury, Pleasant Grove, and Newport continued through the year. Those of Walthourville, Jonesville, and Flemington were discontinued in the winter, as so many of the families left for their plan- E tation homes during the winter months; and for the additional reason that there were services at Midway every Sabbath during the winter, which so many desired to attend.

The interest in these schools gradually increased. In 1835 there were seven schools, thirty six teachers and four hundred and fifty scholars. The number continued for several years about the same, notwithstanding the absence of Dr.

Jones, who was at the Seminary in Columbia, South Caro- - lina, for two years. In 1839, the report shows seven schools, thirty-one teachers, and four hundred and fifty-five scholars. ~

In 1845 we find there were nine'schools, thirty-four teachers, and six hundred and forty-seven scholars, which continued about the same number, with perhaps a small advance, until the time of Dr. Jones' second removal to the Seminary in the fall of 1848. After his removal, the schools were still kept up. Wehave no means of ascertaining the statistics during this period, but know from personal knowledge and the statements of others, that the interest continued unabated till the work was interfered with and finally suspended by the casualties of the war.

Instruction. The colored people needed instruction and training as well as preaching. They were not only taught hymns and portions of the scriptures, but also systematic theology. To this end he soon saw the necessity of preparing a catechism of scripture doctrine, which, in addition to

Another thing used was the Inquiry Meeting. He avoided everything like appeal to animal excitement ; discarded what is styled ''mourners' benches," or calling up for prayer, or even giving the hand in token of a purpose to seek religion.

The inquiry meeting was as far in that direction as he ever went. In that quiet way, he would have at different times various numbers coming up for instruction. In 1839 there were as many as one hundred and twelve in attendance upon those inquiry meetings during the year, and coming from fifty different plantations.

In a work so extensive, having an area of twenty-five by fifteen miles, it was necessary that a missionary should have help. At an early date, even asearly as 1811, thechurch fell upon the plan of having, in addition to colored ministers, what was commonly known as watchmen. The most pious and trustworthy colored men would be selected and set apart for the purpose of being leaders to the others, to watch the others, to report cases of seriousness, as well as cases needing discipline; and would recommend those whom they thought prepared to enter the communion. There were quite a number of these scattered among the different plantations. These watchmen would also conduct plantation meetings during the week, attend burials, and in some cases, authorized by the church to solemnize marriages among the colored people. Dr. Jones found it profitable to hold month ly conferences with them, known as watchmen's meeting.

Then, in addition to these, it was found necessary also to have '"'committees of instruction," of which mention has already been made. These were intelligent, pious, and influential male (white) members residing in different parts. of the district, to whom the colored people were required to go for instruction, and by whom they were to be recommended to the church Session for membership, and without which no application would be considered. JI remember when a boy, often sitting by and hearing my father talk to those who would come to him for instruction, as he was one of the committee for the Flemington retreat.

at different plantations, some times as many as fifty, usually under the superintendency of the owner, if a christian. In these meetings the watchmen took active and leading part, especially in the absence of the missionary, and at points he could not reach. The system of evening prayers on different plantations, commenced as early as the ministry of Mr. Holmes, was kept up, and conducted usually by one of these watchmen.

As the work advanced, the necessity for ministerial laborers likewise increased. Dr. Jones gladly welcomed as colaborers in the field, Rev. S. S. Law, and Rev. JosiahS. Law, of the Baptist church, who preached at Sunbury and North Newport, and afterwards at Hutchinson; and also Rev. Augustus O. Bacon, a pious and promising young minister, of the same church, who preached at Newport for a short time, and whose untimely death was so much regretted. Dr. Axson also for several summers delivered weekly lectures to the negroes at Jonesville, where he resided.

After the removal of Dr. Jones to Columbia Seminary, the field was occupied by Rev. Josiah S. Law until his death, October 5, 1853; afterwards by Rev. John Winn, who la. bored from 1851 to 1857; then by Rev. R. Q. Way from 1859 to 1866; and lastly, by Rev. R. Q. Andrews, during the year 1867, till the removal of Dr. Buttolph and the virtual dissolution of the old church, all of whom were employed by the executors of Lambert's estate, as missionaries to the colored people.

As the result of the labors of Dr. Jones and hisco-adjutors, multitudes of the colored people were brought into the churches. From the records of the Midway church, I have gathered 1,238 names of colored people received into that church during its entire existence, though I have reason to believe that these figures fall short of the truth. It is a significant fact, however, that of this number, 677, more than half, were added after Dr. Jones commenced his labors among them.

Midway, Congregational, 377. Pleasant Grove, Presbyterian, 31; Methodist, 21. Sunbury, Baptist, 161. Newport, Baptist, 543. Total, 1,133, which was nearly onefourth of the whole negro population of the district at that time, according to the tax returns there being 4,212.

And this estimate grows upon us, when we remember that the increase of membership was much more rapid after this, as the records show an addition of more than five hundred members to Midway alone, from this time till the dissolution of the church, twenty-one years afterwards.

So we feel safe in saying that at the time of the dissolution there were not less than seven hundred colored members of the Midway church, with fully as many, and even more, in connection with the other churches, making a totalof about fifteen hundred, out of a population of over four thousand colored people, being nearly one-third of the whole.

In addition to the large accessions to the different churches, the improvement in the morals of the negroes became marked. There were very few cases of crime or disorders of any sort, few if any runaways, as at first, when in one season there were as many as fifteen in the district. The patrol system, in a great measure, fellinto disuse, there being no regular organized and active patrol in the whole district; and this the more remarkable as out of the one hundred and twenty-five plantations, there were only twenty-four upon which the owners resided permanently all the year round, forty-one upon which they remained half of the year, and sixty upon which no white persons resided at all during any part of the year, being only visited by the owners or overseers in the day. That the race was greatly benefitted

That there has been great and manifest improvement, is eyident to every one, even the casual observer. Drunkenness, theft, falsehood, profaneness, and even lewdness, (that hitherto crying sin among them) though not wholly banished, do now exist to a very limited extent,in comparison to what behold that filthy and disgusting squalidness, that utter indifference to even common decencies of life, which so generally prevailed in former times. There is also a greater re-.

understood, and those duties are better performed. Indeed they are in all respects a more decent, orderly, and morally respectable people. Their tone of character, in a civil, social, and religious sense is evidently elevated and improved."

Not only were the colored people of the county directly benefitted, but a deep and wide-spread interest was awakened in their behalf throughout the whole country, north, east, south, and west. Nothing contributed more to this general interest than the extensive correspondence of Dr. Jones, as well as the publication of his annual addresses before the association at their annual meetings at Riceboro, which were scattered far and wide; and also of hiscatechism and other writings upon the subject, which were used in other places, the catechism being translated into Chinese and other languages, and used by missionaries. _His extensive correspondence, and the wide and general circulation of his writings on the subject soon made him the recognized leader of the whole movement, and Liberty county again became celebrated for taking the lead in the great work of instructing and elevating the negro race.

Dr. Jones wrote the report of the committee to whom the subject of the religious instruction of the negroes was submitted, and who presented the same to the Synod of South Carolina and Georgia at their sitting at Columbia, South Carolina, December 5-9, 1833.

13-15, 1845, a committee of five were appointed to collate and prepare an address, from the reports and papers received by that convention, and after approval by a publishing committee of ten, to publish the same. Dr. Jones prepared the report and also superintended its publication.

At the organization of the Southern Presbyterian church at Augusta, December, 1861, Dr. Jones was present, and though too feeble to stand, delivered from his seat upon the platform a stirring address on the claims of the colored people and duty of the church to them. The writer was present and heard the same. It may safely be said that no man has ever done more for the colored race of this country than he. No man was ever more beloved and appreciated by that people, his name being mentioned with reverence to this day. His labots extended from December, 1832, when he commenced regular work among them, till the close of December, 1847, when called a second time to the Seminary at Columbia, South Carolina, (thirteen years). And even during the years 1837-8, when at Columbia for the first time, he would spend his three months' summer vacation at his home in Liberty county preaching to this people. And for all this labor he received but a small contribution from the estate of Lambert, and that for only a part of his time. Being blessed with means, he entered the field at his own charges. He continued to render this gratuitous service for seven entire years, till 1841, when the executors of said estate made an appropriation of $400, which amount they afterwards contributed annually until his removal. Dr. Jones has well been styled by Dr. Mallard, in his '"'Plantation Life,'' as the ""apostle to the colored people."' the following remarks: i 1. It was effected under a variety of agencies. The missionary, Dr. Jones, was Presbyterian, and yet the church, in ~ was undenominational, members of other churches connected with it, Baptists being officers as well as.others. No effort was made to induce the colored people to join Midway, it being left to their own free will. Many joined the Baptist churches at Sunbury and Newport. ' The different ministers employed with and aiter Dr. Jones, viz.: Rev. Josiah S$. Law, | Rev. John Winn, Rev. R. Q. Way, and Rey. R. Q. Andrews, were all supported, as already stated, by the estate of Lambert, the church not paying a single cent. Soit seems that

Presbyterians, Baptists, Methodists members of Midway church, and the estate of Lambert, all contributed, more or less, in connection with the labors of Dr. Jones, te the grand result. <4 cnurch organization. The policy was always to keep them in connection with the whites. They had quite a number of preaching places where suitable houses were erected for worship, as at Midway, Pleasant Grove, and afterwards at Hutchinson (now MeIntosh), yet no separate organization. A small Presbyterian church was organized at Pleasaut Grove in 1843, the building being put up in 1841, and dedicated December 12th of the same year, but was more for the accommodation of the whites in the neighborhood than the colored people. It never had more than thirty members, and was reported to the Sj nod of Georgia in 1866 as near by on the church grounds. They were all publicly received, as the whites, before the entire congregation, and communed together, the whites below and the colored people in the gallery. I know of nothing more interesting than to insert just here a picture of one of these communion scenes, as sketched by the facile pen of Dr. Mallard and taken from his 'Plantation Life.''

"It was a great day with both white and black, and an- - ticipated with joy by the pious , and interest by all. There was a peculiar quiet about the morning of the sacred day on tne plantation. All the sounds of the busy week have ceased ; the noisy rattle of the chain of the horse gin issilent, the flails in the barnyard are still; few loud calls are heard about the quarters; the negroes are seen sitting on the sunny side of their houses, mothers with their children's heads in their laps, carrying on in public an operation better suited for in-door privacy; no sounds are heard but the lowing of the cattle, the whinnying of the horses, the crowing of the cocks and cackling of the hens; the gobbling of the turkeys; the shrill cries of the geese; the winds appear to be asleep, and the very sunshine seems to fall more gently than: during the week upon the widely extended fields and surrounding woods!

"Our honored father, a deacon of the church, sits by the window, and with a knife carefully sharpened the day before divides upon a clean white board the wheaten loaves into little cubes of bread, and the ''elements,'' as they are called, together with the genuine silver goblets and silver tankards and silver baskets, previously polished by the deft hands of the house girl, with the little contribution boxes for the offering in aid of the poor, are all safely packed away in a wide basket.

"Prayers and breakfast over, the family dress for church; and now the order is sent out to the stable boys and the carriage driver to 'harness up;'' and directly the highpitched carriage, with its lofty driver's seat and swinging although it is scarcely more than nine o'clock, and the distance ''a short mile," the entire family, as was the custom, ride to church. As we roll along the broad highway, we find the servants clean and neatly dressed and in their best, some on foot and others in Jersey wagons, crowded to their utmost cana with little and big, and drawn by ''Marsh Tackey's,'' equal in bottom and strength to, and no larger than, Texas ponies - all moving in the same direction; those on foot carrying their shoes and stockings in their hands, to be resumed after they shal! have washed in the waters at the causeway near the church; for they believe in treading the Lord's courts with clean feet ! Many are the kind greetings and mutual inquiries after the health of each other and of their families, exchanged by whites and blacks.

We are among the first to arrive, but every moment we hear the thunder of vehicles rolling across the half dozen bridges of the swamp causeway near at hand, and the neighing of horses; and here come the multitude, from dis-_ tances of from one to ten miles and more. Horses are unharnessed and secured, and the worshippers fill the small houses surrounding the church, or stand in the sunshine, or saunter about the grounds, or visit the graveyard." ©

Under my father's superintendence, the long narrow redpainted tables and benches are brought out from the vestry and carried into the church, and arranged in the aisle before the pulpit. The church building, 40x60 feet in size, is very ancient; it was built in 1792; itis the successor of one de stroyed by the British, and of a plainer and coarser, put up after the Revolution. It is of wood, originally painted red, the old color showing beneath the later white, and is sur-_ mounted by a spire, with open belfry and a weather vane, - which used to puzzle our child brains to ascertain what it was intended to represent. It has five entrances, two of which admit to the gallery. Passing in by the door, opening upon the graveyard, and near which was our family pew, we look up a broad aisle to the pulpit, which, small _ and closely. walled in, soars aloft toward the ceiling, and is surmounted by a sounding board, like a gigantic candle extinguisher, supported by an iron rod, the possible breaking of which often atoused our infantile speculations as to what, in that event, would become of the preacher! It was reached by a lofty stairway running up in front. At right angles to our aisles runs another as broad, connecting the two other doors. Aisles run around the sides of the audience room, cloth of the same kind conceals from view at its head the sacred symbols of our Lord's atoning death. There is above a single row of sashed windows, out of reach, and transoms over the solid shutters of the windows below; but not a frosty, and the shut up atmosphere occasionally of the temperature of the vaults in the cemetery hard by. And brides jn the olden time, in mid-winter, came to these services clad in muslin, with only the protection of a shawl, and in papersoled slippers, laced up the ankles. Why there never was any way of warming the church I never knew, nor heard explained. Doubtless some caught their death of the cold, which often made us children shiver and long for the benediction which would dismiss us to the sunny sides of the houses without or to their fires within. It was not, however, ordinary bitterly cold, for the winters were for the most part mild.

"At eleven o'clock the regular communion service begins, with an invocation from one of the pastors; for we always had two. An earnest, well written, often eloquent, always reward, or his young and handsome coadjutor,' Rev. I. S. K. Axson, now living in Georgia, a feeble old man; the long of names of members received at a meeting of Session two _weeks before, and 'propounded' the Sunday preceding, is read again, and white and black candidates advance together, the last marshalled by the colored preacher, Toney Stevens, a slave. The candidates for baptism kneel and re- - ceive from the marble front, at which all, white and black, infant and adult, are baptized, the sacred sign of God'scovenant love. The new members dismissed to their seats, one of the pastors gives out the hymn of institution (none other was ever sung), 'Twas on that dark, that doleful night;' during the singing of it the communicants fill the seats at the long tables and adjacent pews; the non-professors among the blacks have not been admitted to the galleries above, as there is not room. After the consecrating prayer, a tender address is made, and first the bread is distributed in thesame silver baskets and at the same time, to allthecommunicants, white and black, below and above; another address, and the wine is passed around by the deacons, my venerated sire one of them. The number of black communicants is solarge, that Toney Stevens comes down from the gallery to replenish the gold-lined silver goblets from the basket of wine in bottles near the pulpit; and as the wine is poured out, its gurgling in the solemn silence smites distinctly upon our young ears, and the whole house is filled with the aroma of the pure imported Madeira. Communicants overlooked in the distribution of the ''elements'' are asked to signify the fact by raising the right hand; and if any have been passed by (which never occurred), they will be waited. upon. We children, awed and almost frightened spectators, look on from our pews upon the solemnities, which suggest sad thoughts of a possible separation which the judgment may, like the communion table, make between us and our beloved parents! _ A prayer, doxology and benediction close the solemn and impressive service - solemn and impressiveit seems to me upon the review, as nowhere else.

We refresh ourselves in the hour's intermission from the abundant ''cold snacks,'' we called them, or lunches; sun ourselves, walk down the road or in the graveyard. Immediately at the close of the communion service a great volume of musical sound, mellow by the distance, comes up from the African church, in the edge of the forest, where godly Toney Stevens, the carpenter, is about to hold forth to his dusky charge. I have heard more artistic singing, but never along! come along!'' Another sermon is preached, and horses are found harnessed and vehicles ready, and the mighty congregation disperse to their several homes. The sun is low in the western horizon when we arrive at our plantation home and sit down to a late dinner. Sunday clothes are folded up and put away, and the easier fitting once more put on. A Sunday-school for the young people of the plantation, conducted in a spare room of our house by one of my sisters, in which hymns are memorized and sung, and Dr. C. C. Jones' Catechism taught, closes the public religious services of the day. After supper and prayers, tired, we all retire to our early couches; but refreshed by the rest, duties and worship of God's hallowed day, and ready on the morrow to take up with new courage and energy the tasks and burdens of secular life. '

"Such is a picture of a 'Sacrament Sunday i in old Midway,' as it comes back to me, like 'memories of joys that are departed, pleasant but mournful to the soul."

8. The next thing to be noted and worthy of the deepest emphasis, is the entire absence of all excitement 'in the conduct of the meetings. Asinthecase of the white people, there was no resorting to "'anxious seats" or ''calling up for prayer," or giving the hand in token of a purpose to reform. Dr. Jones was opposed to all such extraneous means. ''As an individual minister,'' said he, ''I have never resorted to these things, and with my present views and feelings, never will."' He depended entirely upon the earnest preaching of the word. And what was remarkable, too, the colored people, like the whites, generally liked the use of themanuscript, and seemed rather to prefer that method of delivery. As one

Dr. Jones' plan was, first to have a short prajeesmeeieaen 'after which a sermon at eleven o'clock; then recess, after which Sabbath school, at the close of which an inquiry meeting; then a second sermon, the people, both white and black, being used to two sermons before leaving the church, and no night service.

1838-1842. For these four years deep seriousness prevailed. Always a number at the inquiry meetings, resulting in quite a large accession to the church. The interest frst started with the colored people andj extended to the whites. In a subsequent chapter the reader will find a most interesting description of the revival among the whites at that time, from the pen of Rev. Thomas S. Wina.

5. Permanency of the work. Tne influence of the eone performed by Dr. Jones may be still seen and felt. The portion of the district that is controlled by the regular descend= ants of the old church still exhibit, though the inhabitants have been largely changed, the characteristics of their forefathers, there being very few acts of open and flagrant deeds of violence. There have been oflate frequent homicides and disturbances, and the jail filled with colored inmates, (a thing unknown in slavery times) but these were chiefly the work of and regular descendants of the old stock are a peaceable and law abiding people, and still exhibit the impress of the training they received from Dr. Jones and his coadjutors.

But the best evidence of the permanent nature of the good work done among the colored people, lies in the number of churches that have resulted from that work. These are as

2 The disasters of the war left everything in a perturbed and = disjointed condition. After the removal of Dr. Buttolph in . " "1867, the colored people, as well as the whites, were left as 4 sheep without a shepherd. During this year Rev. Joseph i Williams, a former slave, and ordained as a missionary by ___ the Hopewell Presbytery, visited the county. He was one __ of the three ordained by said Presbytery and commissioned ___ by them ''to preach to people of their own color."" His ordination was on this wise:

1866, an overture was sent up from the colored members of x the Macon church, asking to be set off into a separate orc ganization. The request was granted, and Presbytery ''resolved to hold an adjourned metting at Macon May 10th, to set apart, ifthe way be clear, Joseph Williams, Robert : Carter, and David Laney, colored members of Macon church, as colored Presbyterian ministers, with powers to preach : the gospel, administer the sacraments, solemnize marriage, -_ ordain ruling elders and deacons, all among colored people, etc., provided that these men shall be regarded as ordained 'ministers in the Presbyterian church only among their own 5 color.'"?

: Accordingly, at the time and place appointed the Presbytery : met and after satisfactory examinations on Theology, persi sonal piety, and motives in seeking the ministry, ordained E these three men as colored Presbyterian ministers, to preach only to people of their own color. Whence this authority to make the color line the basis of ordination, I am unable to say. I must leave it entirely with the members of the Presbytery to answer.

On a call from the colored church at Macon, David Laney was installed as their pastor. With regard to the other two men, Presbytery '* Resolved, That the pastors of the white and colored churches at Macon be requested to co-operate in devising a plan for sending forth at the earliest practica- - ble day, Rev. Joseph Williams and Rev. Robert Carter for such missionary work within the bounds of this Synod, as may be deemed best calculated to advance thecause of Christ among the colored people.

Under this commission the said Williams visited Liberty aa county in 1867, and after preaching awhile and gathering . ~ together as many of the colored, people as he could, organized them, the next year (1868) in the old Midway building fy which had been turned over to them, into a Presbyterian = church, with a membership of about three hundred. Some time afterwards, himself and the church, known as Medway, became attached to Knox Presbytery of the Northern church.

For seven years the church prospered and increased under - the ministry of Mr. Williams, until it reached a membership of six hundred, with fifteen elders and as many deacons.

' tween himself and his people, and some so-called agents of the ''American Missionary Association'' of New York, who claimed for themselves and adherents, as the successors of the old church, the building with its appurtenances and franchises.

In this controversy ''Uncle Joe Williams," as he was familiarly called, felt that the opposition was too strong for him, single handed and alone, and therefore invited Rev. J. T. H.

Waite, a white minister, a graduate of Columbia Seminary in the class of 1852, to come to his assistance. Mr. Waite responded to the call and ably and successfully assisted in resisting the intrusion and establishing the rightful claim of Williams and his party; after which he remained, and the two continued for a long time as colleagues and co-pastors, until the retiracy of Mr. Williams, thus leaving Mr. Waite in full-possession of the field.

- the old Midway building until 1895, when they erected one _ - of their own, about three hundred yards north of the old one and on the east side of the road. The building is neat and commodious and was dedicated on Sunday, December - 29, 1895.

This church, located at Riceboro, and five miles from Medway, was originally the remnants of the Pleasant Grove _ church and congregation, gathered by Dr. Jones during his _ lifetime, and which was dissolved by the Georgia Presbytery in 1866. Rey. Joseph Williams reorganized them into a Presbyterian church in 1868, and supplied them for a number of years. In 1880, the church was moved to Riceboro _ . and anew building erected, with the help of the Board of Church Erection. They have had for ministers Rev. Geo. T. Jennings, ani later Rev. B. L. Glenn, and have now Rev. _ Simon F- Fraser, a former deacon of Medway church. Their membership is one hundred and forty-six.

- way on the McIntosh road, was a colony, ormorecorrectly, a secession from the Medway church. I have already alluded to a controversy between the Rev. Joseph Williams and the so-called agents of the American Missionary Asso- ____ ciation over the church property. In this controversy, the a Opposition was led by Rey. Floyd Snelson, a native of Sum- _ 'ter county, and who had been a student at Atlanta University, and ordained as a congregational minister. He, with others, appeared as the agents of said Association, though _ without their knowledge or consent as was afterwards -_ shown,! and claimed the congregation and building and property of the old church, in behalf of himself and adher- 'ents, as the true successors and representatives of the Conaie ee , EAS

188 HISTORY OF MIDWAY CHURCH. gregational church, as the old church had become Presbyte- _ rian and thereby had forfeited ail their rights in the premises. ee As the title to the property was clearly vested in the rightholders, the worthlessness of the claim was soon apparent and the attempt abandoned, not however, until after considerable controversy and discussion, resulting in the withdrawal of about seventy of the members of the Medway church, and who organized themselves in May of the same - year (1874) into a Congregational church with the said Snelson as their pastor.

Soon after the organization of the church, a school was established, which may be considered a continuation of that organized in 1871 and kept up for two years by Miss Ward, of Massachusetts, but which had now been disbanded for about two years. The school thus established, was at first small and unpretending, but later on assumed larger pro- 2 portions. Through earnest and patriotic appeals made to we northern friends, based upon the idea that this church and congregation were the regular successors of the old historic church, large and liberal contributions were secured, with . which not only a neat and commodious church edifice was : erected, but also an imposing school building put up with a ~ boarding and industrial department, with accommodation - for about five hundred pupils. The institution is known as the ''Dorchester Academy," and is under the management _ and control of the aforesaid ''American Missionary Associ- - ation,"' by which it was also established and is supported.

four hundred and fifty-four pupils in attendance. It was, however, strange to say, under the very shadow of this institution and in the very bosom of this congregation, that the county, and which, like a voleano in the sea, shook the community, and for a time threatened to overwhelm the whole with a disastrous upheaval. Of this craze I shall speak hereafter.

As the result of later dissension and discord under the pastorate of Rev. F. R. Sims, quite a number withdrew and organized themselves into a second church with the said Sims

This church, first called Ebenezer, then Williams' Chapel, and afterwards Ebenezer 2d, because of another church of the same name in the Presbytery, wasa colony from Medway church and is located three miles northeast from the same on the public road to Savannah. It was organized about 1887 with forty members, by Rev. Joseph Williams, who served them for awhile. In 1889 they weresupplied by Rev. B. L. Glenn and afterwards and since by Rev. Luther Hubbard. It was here the Rev. Joseph Williams spent the remnant of his days. It was here he died Nov. 22, 1889, and it is here his remains lie buried. He was a man of character and considerable native talent, and was greatly respected by all who knew him, both white and colored.

This is a small Presbyterian church, located near the Walthourville station, and organized in 1895, by Rev. H. B. Wilson. It has only sixteen members and issupplied by Rev. Luther Hubbard.

John Lambert

: _ly proper that special mention be made of Mr. John Lambert as the conduct and success of that work depended so largely upon the benefactions of his estate. Concerning the parentage and early history of Mr. Lambert, we know nothing. He seems to have been a waif, picked up, as tra- dition vouches, under a bridge on Lambert's causeway, South Carolina, hence the name Lambert. The same tradi- - tion affirms that he was raised by an aged couple, who gave him a pair of chickens from which business when a child, and upon which he reared his after fortune. All I have been able to find out about his manhood is, that he first planted with Rev. Archibald Simpson, of South Carolina, and afterwards managed his business for him. Hence he left in his will to 'this good friend, the Rev. Archibald Simpson, his two new negroes in Carolina, and also the little stock of cattle left on his place, amounting to six or éight head.'' After the war of the Revolution he removed to Liberty county in the year 1784, where he lived till his death December 28, 1786. Although the Record does not mention the fact, the evidence all goes to show that he was a member of Midway church. As evidence of his attachment to the church, we need only mention the fact that he left toitin his will a Silver Tankard and two Communion Cups.

That he was a pious as well as benevolent man, appears - from the fact that he also left in his will fifty pounds ster- - ling to each of his old Carolina ministers, Rev. Mr. Henderson and Rev. Mr. Gourlay, as well as the interest he felt in the religious condition of his negroes, his plantation being one of the first opened for the religious services of the colored people; and also the clause in his will expressing the © wish, that in addition to good treatment, ''the minister for the time being should visit them occasionally and give them some spiritual advice." Being without any family or known heirs, he left his estate in the hands of executors to be used for charitable purposes, as appears from the following clause:

''My will and desire is that my estate be kept together, and the yearly income be applied to any religious or good purpose, at the discretion of my executors and trustees, either for the support of the gospel in back parts of this state, for the relief of the poor and distressed, or wherever any pious and good purpose may be answered in the church of Midway, or any other that may be erected; for the carrying on and assisting the intended academy in Sunbury or promoting of any public schools or Seminary of learning."'

According to his will the farm was kept up until 1838, , when the whole estate was sold and the amount, about $40,000, reinvested in other securities, and the income, as

4 heretofore, applied for charitable and pious uses. This # amount at seven per cent would yield an annual sum of $2,- ca 800 for purposes aforesaid. And who can tell the vast deal made to rejoice. Many a poor struggling young man has 'been enabled to complete his education. Many a feeble he church has been assisted in obtaining a supply of a gospel ministry. Like everything else, this estate lost heavily by the disasters of the late war. Since then azid at present, the estate is worth only about $15,000. But though reduced more than one-half, it still continues its course of usefulness, and without further reverses will continue to be a fountain of blessing for years to come,

Will Of John Lambert State Of Georgia

STATE OF GEORGIA. In the name of God, Amen. The 29th day of September, in the year of our Lord, 1785, and of the sovereign Independence of America, the tenth, I, John Lambert, of Liberty county. and state aforesaid, planter, being infirm in body but (blessed be God) of sound and disposing mind and memory, considering the uncertainty of life and the certainty of death, do therefore make and ordain this my last will and testament and hereby revoke and cancel all former and other wills and testaments by me, at 3 any time heretofore made or declared, and do allow of and 4 confirm this and no other, to be my last will and testament. Principally I commend my immortal spirit into the hands of God, who gave it, in and through the merits and mediation of Jesus Christ, my blessed Savior and Redeemer, on whom I rely for the pardon and forgiveness of all my sins Ms and offenses and for eternal life and salvation; and my body at death to be interred in a decent and Christian manner at the discretion of my executors, hereafter named.

Item. I give and bequeath unto the Rev. Mr. Gourlay and also to the Rev. Mr. Henderson, of South Carolina, the sum of sixty pounds sterling, to be paid to each of them as soon as it can be conveniently raised from the income of my estate, to them and their heirs forever.

My will and desire. is that Mr. Joseph Bee's bond due me, be given up to him and cancelled, and also, Mr. James O'Hear's note due me, the same.

Item. I give and bequeath to the chu and society of Midway, to be bought, as soon as may be, one silver Tankard and two Communion Cups, for the use of said church.

Item. I give and bequeath unto my friend, the Rev. Archibald Simpson, my two new negro men, that are in Caroli- . na, he paying the expense attending the getting of them, having had late advice from Mr. Penman respecting them. Also I give unto the said Archibald Simpson my little stock - of cattle I left on his plantation, consisting of six or eight head, more or less, to him and his heirs forever.

My will and desire is that my estate be kept together, and the yearly income be applied to any religious or good - purpose at the discretion of my executors and trustees, either for the support of the gospel in back parts of this state, for the relief of the poor and distressed, or wherever any good pious and good purpose may be answered in thechurch of Midway, or any other that may be erected, for the carrying on and assisting the intended academy in Sunbury, or promoting of any public schools or Seminary of learning; the bringing up of orphans, and the like. And my estate being in debt, I leave it to the discretion of my executors to sell any part thereof, real or personal, for the clearing of the same, if it cannot be conveniently wrought out.

My will and desire is that the fellow, Toney, be continued driver while he behaves well; may be allowed the privilege of raising a few hogs among the rest, or be found some meat, and something distinguishable in clothes, or a few guineas per annum, according to merit. And the rest of my slaves be treated with as much levity as may be consistent with reasonable service and comfortable living. My will is that as soon as may be, a small stock of cattle be bought and also, that if it can be admitted, they may have meat and rice and rum two or three times a year; and besides, good clothing in the winter; that they also have summer clothes of oznaburg or the like. And I recommend that the minister for the time being, may visit them occasionally and give them some spiritual advice.

Lastly, I here nominate, constitute and appoint my friends, the Rev. Abiel Holmes, John Elliott, Gideon Dowse, Thomas Sumner, William Quarterman, and Thomas Baker my executors and trustees, for the purposes within mentioned ; and in case of decease or removal of any, so that the surviving, or a majority of them, to elect others; and it is my will that others be elected to fill up such vacancy. And I do hereby grant unto my said executors and trustees full power and authority to act and do as they shall judge will best conduce to answer the end and design of this my will. Tn witness whereof I, the said John Lambert, to this, my last will and testament, have set my hand and seal the day _and year first above written. JouHn LAMBERT, [L. S.] Signed, sealed and delivered in presence of : JAMES GIRARDEAU, Won. BAKER, JOHN ANDREW. Sworn to before Thomas Baker, Register of Probate, Liberty county, January 22, 1787.

The Christ Craze

In writing the history of the work done among the coiored people, justice but demands that something should be -said about a most remarkable episode that occurred among this people, and which in some respects finds its parallel only in the celebrated New England Witchcrazein 1692. In the early part of the summer of 1889, a white man age, of rather pleasing appearance, open countenance, with long flowing beard and hair of light sandy color, parted in the middle, somewhat curly, resting upon his shoulders; attired in copper colored suit, with a sailor's oilcloth hat and colored shoes, and withal remarkably well versed in the Scriptures. This man knocked at a house occupied by a colored man and family at a late hour in the night. Being: refused admittance on account of the lateness of the hour, the family all having retired, he stated that if they knew who it was that knocked, they would not hesitate to open to him. On being asked who he was, he made to them the startling announcement that he was the Christ, and that if they would call their neighbors and friends together he would make known to them the object of his mission. By the next day a considerable number were gathered together, when he proceeded to tell them that he was Jesus, who had been crucified and risen from the dead. To confirm their credulity, which they had a few years before (1886), and if they were not all shaken at that time? Said he, ''that shaking was produced by my coming. You have been praying for my coming. I am now come, and there is xo need to pray any more; no necessity of planting or doing anything more, but to get ready; that the world would come to an end in August, and that as Moses led the Israelites into the promised land, so in about forty days he would lead them to Jerusalem. He told them the people would soon rise against him

This he did from day to day. The congregations continued to increase. The colored people flocked from all the surrounding country. In afew weeks he had between two and three hundred followers. A bush arbor was first erected near the junction of the Riceboro and McIntosh roads, under which they met for awhile, but afterwards they removed to

Mr. Walthour's '(Homestead Place,''a few miles farther back in the country, where they met every day under two majestic live oaks, covering at least a quarter of anacre of ground where they had a box placed termed ''The Ark," and into it the people deposited all their money which they had been told was now useless. The people became almost frantic with excitement. The nearest surrounding churches

_were drawn heavily upon, and for the time even threatened with extinction, as Bell had told them that their pastors were imposing upon them, robbing them and preaching only for money for which he gave them no authority, as he himself went without money or scrip.

The people became deluded with the belief that Bell was the Christ from his singular appearance, his wonderful knowledge of the scriptures, and also his pretended power to work miracles; for on one occasion, when walking along the road, said he, to a crowd following him: "Did not Christ, when on earth, convert water into wine?' Hand me half a dollar. He took the money and put it into a tin bucket which one of them had, then shaking the bucket turned it upon the ground, when lo, by a dexterous turn, a dollar rolled out, which was accepted as a genuine miracle by his admiring followers.

His power over them was truly marvelous. Indeed he seemed to have had perfect control, they holding themselves in readiness to do his every bidding. In obedience to his behest they ceased working, neglected their farms, sold their goods, and lived together upon the proceeds.

By the middle of August their proceedings became so disorderly and riotous, and the community so demoralized, that the sober people, both white and colored, felt that something must be done to arrest the evil, as it had become a standing menace to the continuance of good order, for they had not only abandoned their homes and farms, but many of them had begun to show signs of mental aberration. Whereupon a warrant of vagrancy was sworn out against said Bell. He was arrested by the sheriff and car- -ried to Flemington before the magistrate, Captain W. A. Fleming, for commitment trial. He was carried in a buggy,

After Bell's sentence and before leaving for the asylum, he appointed his right hand man and counselor, Edward James, ~ at that time a magistrate, as his successor, and left everything in his hands, with full authority to carry on the govy- - ernment till his return which, he said, would bein a veryshort time. Bell had told the people that his spirit would return and probably in the person and form of a colored man, and as James claimed to have the spirit of Bell, they believed him and were therefore ready to accord him all honor and authority, and which he was not slow to receive, and which '~he resigned his magistracy to accept. For a short time

'were implicitly obeyed. In obedience to his orders the people continued to cast their silver into the ark, which none of them dared touch, as Bell had assured them that the person touching the same would instantly be smitten of the Lord. Upon David James endeavoring to get his brother Edward away, the people in their fury fell upon one Samuel Carter, who had accompanied him, and beat him quite severely. In -a general melee that followed, some outside parties, who "were more under the influence of cupidity than feelings of piety, stole all the money and carried it off. Soon after this James was arrested and tried on charge of Lunacy and adjudged insane and sent to the asylum at Milledgeville, where he died. Under and in connection with his leadership rose one

Shadrach Walthour, who, often hearing Bell speak of Solomon's greatness, vainly imagined himself to be that personage, and therefore styled himself as ''King Solomon,'' and by which appellation he was generally recognized. But unfortunately for this would be king, he was soon arrested under the charge of disorderly conduct, and placed in the county jail at Hinesville, where, while awaiting his trial, he suddenly and rather mysteriously died. The jailer was thought to be the cause of his death and was afterwards tried under the charge of murder, but was acquitted.

After the arrest of ''King Solomon,'' the government and leadership were left in the hands of Elien Roberts, as ''Queen Mary," or ''Virgin Mary," or ''Queen of Sheba,"' as she was variously styled. And under this appellation, and under her more gentle sway, the affairs of the society were conducted until the close.

Upon the removal of Bell all restraint seemed to be re- -moved, and such orgies and abominations practiced as hardly to be believed. Eyewitnesses say that the picture can hardly be overdrawn. Among other things they were even charged with laying aside the marital vow under the delusive idea of having ''things in common." . But we draw the vail over this part of the proceedings.

With Bell, their Christ, and his deputy, James, both in the asylum; with Solomon, their king, under arrest and held in "'durance vile'' for misdemeanor, and with several of their prominent leaders hopelessly insane, and the strong arm of the law beginning to assert its authority, the delusion gradually fell out of view. Though for a time, it was said, they still had a queen to whom they secretly did homage. The craze, like a passing storm, shook mightily for awhile some of the churches of the neighborhood. The Congregational near by, but especially the two Baptists at Newport, and the Methodist at MeIntosh, were for_a time considerably ~ brought under the influence of this ecclesiastical maelstrom.

2. That while this was the case, it nevertheless cannot but be a matter of considerable astonishment that he obtained such a large following, and especially in such a county, where so much had been done for the religious instruction of the negroes, and it is only on this account that it is worthy of notice, especially as it might, and has been used, as an argument against the work of the churches in behalf of this race. -

3. Truth and justice to the sainted dewl: to Dr. Jones and his coadjutors, who so faithfully labored for their spiritual welfare demand the statement that very few, if any, of the regular descendants of the old Midway people were led off by the delusion or took any part in those scenes. And this was especially true of those who had lived around the old church, of which Rev. J. T. H. Waite was pastor, and which is now Presbyterian. The same is also true of the Presbyterian church, on the other side, at Riceboro, of which Rey. B. L. Glen, colored, was pastor. The greatest drain was upon the congregations and churches above enumerated.

And, secondly, the wisdom of Dr. C. C. Jones and others, in not encouraging the separate organization of the colored people into a separate church of their own. The question of a separate and independent church for the colored people, with only colored ministers and without any aid or oversight from the white race, under present environments at least, may be regarded as still an open one.

3. A third inference is the entire suitableness of the Presbyterian form of government for the illiterate and uneducated. The church of Mr. Glenn (Presbyterian) was not at all tion, by an intelligent board of officers, with an educated minister and well taught and trained elders, is rational and effective, as well asin harmony with the general teachings of the scripture. To leave that government in the hands of

4. Our final remark is, that the most astonishing thing in connection with the whole matter is that the scene of these outrageous proceedings was, as already hinted, almost within sight, and under the very shadow of a large flourishing institution erected for the colored people. In justice to said institution, however, let it be said:

1. That the teachers were away at the time, having returned to the North, whither they go every summer on account of health during the sickly season. Their presence might have done much in way of restraint.

2. Whatever might be said of the church and congregation, I have no knowledge of the fact that any of the pupils of said institution ever took any part in those proceedings.

inroad. The elevation of a people from a state of ignorance and servitude must be necessarily slow. If Bell had deferred his visit till now, he might not have been so successful in securing followers. .