Unknown County GaArchives Church Records.....Georgia Baptists Bethel Association Copyright Date 1874 ************************************************ Copyright. All rights reserved. http://www.usgwarchives.net/copyright.htm http://www.usgwarchives.net/ga/gafiles.htm ************************************************ File contributed for use in USGenWeb Archives by: Joy Fisher http://www.genrecords.net/emailregistry/vols/00001.html#0000031 January 26, 2005, 11:16 pm BETHEL ASSOCIATION. MINUTES OF THE CONSTITUTION OF THE BETHEL ASSOCIATION. SATURDAY, November 23d, 1833. The several churches dismissed from the Columbus Association met according to appointment at Richland church, Stewart county, and being met by brethren Andrew Hood and Anderson Smith, ministers of the gospel, who were appointed by the Columbus Association to constitute the several dismissed churches into an Association, and after a sermon by brother Hood, appropriate to the occasion, the brethren, Hood and Smith, formed a presbytery, and invited visiting brethren in the ministry to unite with them; whereupon brother Joseph Ross took a seat with the brethren, and after prayer by brother Joseph Ross, proceeded to business and invited brother Smith to the chair. 1. Called for and read letters from fourteen churches and minuted their State. 2. After an examination of the churches on the principles of the Christian faith, and finding them orthodox, proceeded to constitute them into an Association upon the articles of faith held to and published in the minutes of the Columbus Association. Prayer by brother Hood. A solemn charge given by brother Smith. The presbytery then proceeded to extend the right of fellowship to the brethren, arid the brethren to each other. 3. Agreed that this Association shall be called the Bethel Association. The Association then proceeded to business. [The following are the churches which originally constituted this Association, viz: Antioch, Stewart county; Antioch, Randolph; Bethlehem, Stewart; Bethlehem, Randolph; Fellowship, Stewart; Liberty Hill, Early; Liberty, Stewart; Mount Sinai, Eandolph; Mount Paran, Stewart; Mount Zion, Eandolph; Pataula, Randolph; Richland, Stewart; Spring Creek, Sumter; Smyrna, Early; Poplar Spring, Houston.] The minutes of the second session represent that it was held at Spring creek church, Sumter county, in connection with the first Sabbath in September 1834. There were twenty-one churches represented, showing a membership of five hundred and seventy-nine. Some of these churches were quite weak, containing eight, ten, twelve, and fifteen members, etc. The largest church (Pataula,) contained only fifty-seven members. The names of ministers are JOHN RUSHIN, CADER A. PARKER, PETER ELDRIDGE, HENRY DIKES, JAMES S. LUNSFORD, JOSHUA MERCER and TRAVIS EVERITT. Thirty years thereafter, viz.: in 1864, this body, after having dismissed a number of its churches to join other Associations, contained six thousand and fifteen members, showing that it was favored by the King in Zion with an energetic ministry, and that the Lord does not despise the day of small things. James S. Lunsford was its first moderator, and John W. Cowart, clerk. The following year, 1835, twelve additional churches were received, and the good cause seemed to be generally prosperous within the bounds of the Association. In 1837, the name of Rev. Jonathan Davis appears as a delegate from Palmyra church, for the first time, and the following year that of his brother, Rev. Jesse M. Davis. Nothing of importance seems to have characterized those sessions. In 1839, the name of Thomas Muse is recorded as a delegate from Macedonia church, Early county. He does not seem to have been a preacher then, though he may have been such. In the minutes of that year we find the following item: "Took up the subject of domestic missions in the bounds of this Association, and after many remarks, all of which were wholly favorable, Resolved, That this Association admit under her charge and take the management of domestic missions, to supply destitute regions within our bounds and around us, and that the churches and brethren be and they are hereby, invited to send up such means as they may desire to our annual sessions, and we pledge ourselves to manage and apply them according to their wishes. Under this resolution an executive committee was appointed and other steps taken to carry out its spirit. This was the first definite action of the body in favor of missions, and this only contemplated domestic missions. [It was not until years afterwards that the Association engaged systematically in Indian and foreign missions.] This, however, is some evidence of progress, as in 1837 they had refused to correspond with the Georgia Baptist State Convention by a very decided vote, and had "dropped correspondence with the Columbus Association in consequence of their corresponding with the Central Association and State Convention." This savored rather strongly of anti-ism, yet it may have been something else. The session for 1840 was held at Pataula church, Randolph county. The only items of interest are, that an hour of Sabbath forenoon was spent in prayer for Lumpkin church, (which is supposed to have been in trouble,) a report on the subject of abolition, and another on that of discipline, all breathing a good spirit and advocating correct principles. In 1841, brother Lunsford, who had presided over the body from, its organization, declined a re-election, and Jonathan Davis was elected moderator. On Monday, "Resumed the subject of correspondence with the Convention, and, on motion, referred the case to the consideration of the churches, recommending them to say in their next letters whether or not they are willing to become a constituent member of the Convention, and if not, say whether they are willing to open correspondence or not." A committee was appointed to procure minutes and documents of the Georgia Baptist Convention and of the Triennial Convention, to examine such documents, and to report at the next session. The death of Rev. Jesse Mercer is noticed, and resolutions on the subject adopted, among which is the following: "Resolved, That in the late death of the Rev. Jesse Mercer, not only his native State, but the Christian world, has sustained a heavy bereavement." The following year, at Blakely, Early county, delegates presented themselves from the Georgia Baptist Convention—James Perryman, Jesse Carter and R. Q. Dickinson—"who were cordially received," and elected eight delegates to represent them in said Convention, the moderator to write a letter, etc. Domestic missions had been prosecuted with energy for several years, in connection with which a system of colportage had been adopted, funds for which had been sent up by the churches, and thus many valuable religious books had been introduced within the bounds of the Association. Light was increasing, the piety of the members improving, and the body advancing rapidly in influence and usefulness. Among those who seem, to have been active and leading spirits in those days may be mentioned Dr. John G. Gilbert, Jonathan Davis, Jesse M. Davis, James Mathews, James Clarke, Lewis Everingham, J. S. Lunsford, F. F. Seig, and, prominent among them all, that indefatigable worker, Thomas Muse. In 1843, the following query seems to have excited considerable interest: "Is it orderly and expedient for a Baptist minister to baptize an individual within the bounds of a Baptist church without his becoming a member of the church?" [This query is understood to have grown out of the fact of Mr. Lunsford having baptized a Methodist preacher near Lumpkin, if the writer's memory is not at fault.] Much discussion ensued, and the following answer was adopted: "We believe it disorderly and highly inexpedient. But it is not intended by the word disorderly to impute blame to those ministers who may have heretofore conscientiously indulged in this practice." Great lamentation was made this year over the death of two ministers, Woodward and the younger Key, especially over the latter, who fell a victim to disease while acting as a domestic missionary in a sickly region. In the minutes of 1845 there is nothing of interest reported, if we may except the report of W. Maund, the domestic missionary, who seems to have labored with great zeal and much success. The following year, at Cuthbert, the session received a visit from Rev. C. D. Mallary, "in behalf of the College at Penfield," who was most cordially welcomed, and the object for which he pleaded indorsed. The following resolutions, on other subjects, were also adopted: 1. That we recommend to the churches to deal with and reform or exclude from membership, such members as traffic in intoxicating liquors. 2. That we recommend to the ministry and churches within our bounds, to turn their attention more carefully to our black population, and to provide in the best manner possible for their spiritual interests. 3. That we recommend to our brethren generally, the memoir of brother Mercer, written and compiled by brother Mallary." At the session for 1817, at Blakely, nothing of special interest is reported, except that eleven churches joined, nearly all of which had recently been of the Salem United Association, (that body, it is presumed, having dissolved) and that brother James Matthews was elected moderator, in place of Jonathan Davis, who had removed to Alabama. In 1848, at Bethlehem church, Stewart county, at the request of the Lumpkin church, Carlos W. Stevens was ordained to the work of the ministry; J. H. Campbell preached the sermon, C. A. Tharp made the prayer, F. F. Seig gave the charge and W. L. Crawford extended the right hand of fellowship. At the instance of the Palmyra church, it was proposed that some action be taken in favor of "raising a fund for the education of young ministers," on which a committee was appointed, who reported favorably. In 1849, at Americas, at the request of Palmyra and Albany churches, it was agreed to attend to the ordination of E. W. Warren and T. D. Matthews, which was done on Sabbath afternoon; A. T. Holmes preached the sermon, Eli Ball led in prayer, J. H. Campbell gave the charge and W. L. Crawford the right hand of fellowship. The cause of foreign missions was urged more earnestly on the attention of the churches, though the energies of the body were mostly given to domestic missions and colportage. In 1850, the session was held at Palmyra, Lee county, W. L. Crawford, moderator, E. W. Warren, clerk. “The question of the expediency of appointing a day of fasting and prayer, that the Lord may avert the calamity that seems to threaten the perpetuity and welfare of our much loved Union, was taken up and the following resolution was offered by brother J. H. Campbell, [the author was then residing at Lumpkin] and adopted: Resolved, That in view of the alarming political agitation of our country, we recommend that Tuesday, the 10th day of December, next, (the day on which the State Convention meets) be observed by the churches of this body as a day of humiliation, fasting and prayer, that the Lord may be graciously pleased to guide the rulers and people of our land to wise, just and peaceful measures, to restore quiet and harmony to our borders, and make us ever to dwell under the shadow of his wings, a united and prosperous nation." (The political convention alluded to adopted what was subsequently known as "The Georgia Platform," which has since been recognized as one of the ablest documents ever produced in this country, and which was. received by almost every Southern State as the basis of its political action.) "The following query was offered by brother James M. Clark: 'Can a church release a member from all church connection, and discharge him from church obligations, upon his own request, when there are no charges existing against said member?' The following committee was appointed to present an answer, viz.: J. H. Campbell, James M. Clark and F. F. Seig. Answer—'We answer the above query in the negative, for the following reasons: 1. That Christ is King in Zion, and the church has no authority from Him to release any of His subjects from their allegiance. 2. Because a person in joining the church, by that act enters into a covenant with the Lord, and professes to receive Him as his king, as well as with his people, and the church has no right to set aside that covenant. 3. Because a member may desire to withdraw from the church for other reasons than a sense of his own unworthiness, and because the establishment of such a principle would open the door to numberless evils. If a member desires to withdraw, acknowledging himself in an unconverted state, that acknowledgment furnishes ground for a charge upon which he may be excommunicated.'" The foregoing items comprise all that was done at this session, outside of the ordinary routine of business. The year 1851 formed a sort of epoch in the history of this Association. It had become a large and unwieldy body; there was much intelligence and wealth among the members of its churches, but hitherto they had done nothing commensurate with their ability. In the spring of this year, the subject of a female college began to be agitated among them. With whom the project originated is not material. The writer had been in correspondence with some members of the executive committee on the subject, and he was invited to meet with that committee, and present his views more fully to them. He did meet with them at the residence of Key. Thomas Muse, and they determined not to wait for the regular session of the Association, but to call a Convention of the churches to take the matter into consideration. At the session at Benevolence church, in November following, the report of the executive committee contained an account of that Convention, and recommended the subject to the "most prayerful consideration" of the Association. As the author intends to devote a few pages to a separate history of "The Bethel Female College," it may be sufficient to say here, that the Association approved of the action, agreed to adopt the enterprise, elected a Board of Trustees, and has ever since fostered the Institution in such a manner as to make it one of the most flourishing of its kind in. this State. The reflex influence of the movement had the effect anticipated and desired by him with whom it originated, and from that day onward the spirit and policy of the body have shown a marked improvement. At the session at Blakely the following year, there is an item in the report of the executive committee worthy of notice: "The appointment of missionaries to the blacks in our land was also referred to us. We appointed none, because we had no fund which we could appropriate to that purpose, and we had no assurance from the owners of slaves that they would support them. The committee are of opinion that this enterprise demands the attention of this body, and that we are, to a considerable extent, responsible for the religious training of the colored population in our bounds." On this subject the following resolution was adopted: "Resolved, That we attempt to raise $250,00 to employ a missionary to the blacks within our bounds, and that, on this amount being raised, the executive committee be authorized to employ such missionary, and instruct him as to his field of labor." The following still more important resolution, (offered by J. H. Campbell,) was also adopted at this session: “Resolved : That this Association will attempt to raise five hundred dollars by our next meeting, for the support of a missionary in Africa, to be adopted by this body as her missionary; and that a committee of five be now appointed to fix upon some individual for that service." Committee under this resolution were J. H. Campbell, A. T. Holmes, T. D. Matthews, Henry Davenport and William H. Wade. The adoption of the foregoing resolution was among the most important steps ever taken by this Association, if indeed, it was not the most important. The body, with an intelligent, wealthy and enterprising membership in the churches to back them, was now fairly committed to the cause of education and of missions, both foreign and domestic. It was not suspected at the time that the man who was to be selected as their missionary to Africa was then a member of the Association, but so it was. It was soon ascertained that Mr. William H. Clarke had impressions to embark in such a mission. He was selected by the committee, adopted by the Richmond Board, and the next year, in company with Bowen, Dennard and their wives, sailed for Africa, where he was supported for years by the Bethel Association. At the session at Hebron church, Lee county, in 1854, the following resolution, offered by Rev. Joseph S. Baker, was adopted: "That we cordially approve of the object of the Bible Revision Association, and deem it entitled to the contributions and prayers of all lovers of the pure word of God." The Colporteur, John Martin, reports the sale of $1,171,67 worth of religious books, in addition to his other valuable services. He was continued for the next year. Isaac B. Deavors was employed as a missionary to the blacks. Indeed, the body seems to have embarked in every important benevolent enterprise. Besides her female college, for which she was raising thousands of dollars annually, she had her Sabbath-school Board, her mission to the blacks within her own bounds, her mission to the Indians, (adopted in 1856,) all of which were being well sustained. And then, in 1858, it is recorded in the corresponding letter, "as we review the past associational year, we feel bound to give thanks to our Heavenly Father for the general health, the fruitful seasons and abundant crops he has kindly bestowed upon us as a people; but especially are we under obligations to him for the additions made to the membership of our churches, and for the influence of his blessed Word and Spirit in promoting missionary and educational enterprises." Rev. R. J. Hogue had been appointed missionary to the Choctaw Indians in 1857, and in 1858 his traveling expenses and salary, amounting to $1,150,00, were paid. Among the leading minds of the Association in those days, were W. L. Crawford, Thomas Muse, C. D. Mallary, Lott Warren, D. A. Vason, H. C. Hornady, J. S. Baker, C. M. Irvin, James M. Clark, W. J. Lawton, George F. Cooper, F. F. Seig, E. W. Warren and others, showing an array of talents and weight of character found in no other Association in the State, unless it may have been the Georgia. Of late years the body has "cast its bread beside all waters— sowed its seed in the morning, and not withheld in the evening." But a check has been put upon its progress. War has crippled its energies for a time, and has cast a dark shadow over all its affairs. Years ago Clarke* returned from Africa and has never resumed his labors in that "dark land;" Hogue was compelled to flee from his station among the Indians during the war and seek an asylum in Texas ; the College buildings were used for military purposes for years, and were no doubt greatly injured; and then, Death has thrust in its sickle, and has cut down many who were once her pillars of strength— Mallary is gone! and Lott Warren is gone! and Cowdry has ceased from his labors! and Joel Perry is no more! and James Matthews, and Everingham, and Lunsford, and Rushin, and Eldridge, and many other "Princes in Israel" have been called away from earth to their inheritance on high! *Since dead. 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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