Unknown County GaArchives Church Records.....Georgia Baptists Sunbury Association Copyright Date 1874
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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 0.
Scriven and H. J. Ripley, officers. Two years afterwards, the session was at
Salem, Chatham county. Samuel S. Law and H. J. Eipley, 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 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 of Darien. The minute's 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 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 1814 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. 0. Screven, and others, who gave life and energy to the body, and,
further down in the shadowy distance, Jacob Dunham, Charles 0. 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 think it was built up mainly by the Rev. Charles 0. Screven,* 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. * * * * * * * *

*See life of C. 0. Screven, in this volume.

  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 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, " n 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 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 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 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.]



Additional Comments:
From:

GEORGIA BAPTISTS: HISTORICAL AND BIOGRAPHICAL
BY
J. H. CAMPBELL,
PERRY, GEORGIA.


MACON, GA.: J. W. BURKE & COMPANY. 1874.

Entered according to Act of Congress, in the year 1874, by
J. H. CAMPBELL,
In the office of the Librarian of Congress, at Washington.


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