USA > Georgia > Liberty County > History of the Midway Congregational Church, Liberty County, Georgia > Part 16
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A prayer, doxology and benediction close the solemn and impressive service-solemn and impressive it seems to me upon the review, as nowhere else.
1. Since deceased.
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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. In- mediately at the close of the communion service a great vol- ume 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 heartier or more worshipful elswhere.
But the bell, whose iron tongue, to our young imagina- tions, was endowed literally with speech, is saying, "Come 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 every day garments and old shoes are, to our immense relief, 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 reli- gious 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 in old Midway,' as it comes back to me, like 'memories of joys that are de- parted, pleasant but mournful to the soul."
3. The next thing to be noted and worthy of the deepest emphasis, is the entire absence of all excitement in the con- duct of the meetings. As in the case 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
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the word. And what was remarkable, too, the colored peo- ple, like the whites, generally liked the use of the manuscript, and seemed rather to prefer that method of delivery. As one of them said that at first they could not understand the gos- pel when preached to the whites, but now he believed the minister did better "when they put down their copy," that is, when using the manuscript.
Dr. Jones' plan was, first to have a short prayer-meeting, 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.
4. THE GREAT REVIVAL.
As the result of this regular quiet way of instruction, there was a deep work of grace, which continued for four years, 1838-1842. For these four years deep seriousness pre- vailed. Always a number at the inquiry meetings, resulting in quite a large accession to the church. The interest first started with the colored people and extended to the whites. In a subsequent chapter the reader will find a most interest- ing description of the revival among the whites at that time, from the pen of Rev. Thomas S. Winn.
5. Permanency of the work. The influence of the work performed by Dr. Jones may be still seen and felt. The por- tion 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 fore- fathers, there being very few acts of open and flagrant deeds of violence. There have been oflate frequent homicides and dis- turbances, and the jail filled with colored inmates, (a thing unknown in slavery times) but these were chiefly the work of the imported people, coming in from a distance, and largely owing to the opening up of the turpentine farms. The old and regular descendants of the old stock are a peaceable and law abiding people, and still exhibit the impress of the train- ing they received from Dr. Jones and his coadjutors.
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CHURCHES FORMED.
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 follows :
1. MEDWAY CHURCH.
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 sheep without a shepherd. During this year Rev. Joseph 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 or- dination was on this wise:
At a meeting of Hopewell Presbytery at Athens, April 18, 1866, an overture was sent up from the colored members of the Macon church, asking to be set off into a separate or- ganization. The request was granted, and Presbytery "re- solved to hold an adjourned meeting at Macon May 10th, to set apart, if the 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 color."1
Accordingly, at the time and place appointed the Presbytery met and after satisfactory examinations on Theology, per- sonal piety, and motives in seeking the ministry, ordained 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 Pres- bytery to answer.
1. See minutes of Hopewell Presbytery.
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HISTORY OF MIDWAY CHURCH.
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 the cause of Christ among the colored people.
Under this commission the said Williams visited Liberty county in 1867, and after preaching awhile and gathering together as many of the colored people as he could, organ- ized them, the next year (1868) in the old Midway building 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.
In 1874 there sprang up an unfortunate controversy be- 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 famil- iarly 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.
Mr. Waite is still pastor of the church and has been for twenty-five years. The present membership is five hundred
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and thirty-scven. The congregation continued to occupy the old Midway building until 1895, when they erected onc 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.
2. RICEBORO CHURCH.
This church, located at Riceboro, and five miles from Med- way, 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. Rev. Joseph Williams reorganized them into a Presbyterian church in 1868, and supplied them for a num- ber of years. In 1880, the church was moved to Riceboro and a new building erected, with the help of the Board of. Church Erection. They have had for ministers Rev. Geo. T. Jennings, an l 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.
3. THE GROVE CONGREGATIONAL CHURCH.
This church, located three and a half miles west of Med- way on the McIntosh road, was a colony, or morecorrectly, a secession from the Medway church. I have already allu- ded 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 opposition was led by Rev. Floyd Snelson, a native of Sum- ter county, and who had been a student at Atlanta Univer- sity, 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,1 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 Con-
1. Ms. letter of Rev. J. T. H. Waite.
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gregational church, as the old church had become Presbyte- rian and thereby had forfeited all their rights in the premises. As the title to the property was clearly vested in the right- holders, the worthlessness of the claim was soon apparent and the attempt abandoned, not however, until after con- siderable controversy and discussion, resulting in the with- drawal 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- portions. Through earnest and patriotic appeals made to 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. The teachers are white and eleven in number, with Prof. Fred W. Foster at their head. It is largely patronized by the colored people and has done, and is still doing a great deal for their uplifting. The catalogue of last year shows four hundred and fifty-four pupils in attendance. It was, however, strange to say, under the very shadow of this in- stitution and in the very bosom of this congregation, that arose in 1889, that remarkable delusion, known as the "Christ craze," which so greatly tarnished the fair name of the county, and which, like a volcano 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.
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As the result of later dissension and discord under the pas- torate of Rev. F. R. Sims, quite a number withdrew and or- ganized themselves into a second church with the said Sims as their pastor, and erected a second building within sight of the other. This church and congregation have since con- nected themselves with the African Methodist church.
4. EBENEZER CHURCH.
This church, first called Ebenezer, then Williams' Chapel, and afterwards Ebenezer 2d, because of another church of the same name in the Presbytery, was a colony from Med- way 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 were supplied 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 char- acter and considerable native talent, and was greatly re- spected by all who knew him, both white and colored.
The present membership of the church is ninety-four.
5. ST. STEPHEN CHURCH.
This is a small Presbyterian church, located near the Wal- thourville station, and organized in 1895, by Rev. H. B. Wilson. It has only sixteen members and is supplied by Rev. Luther Hubbard.
JOHN LAMBERT.
- In giving an account of the benevolence of Midway church, as well as the work among the colored people, it is eminent- ly proper that special mention be made of Mr. John Lam- bert 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-
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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 "his 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 eight 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. Al- though 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 to it in his will a Silver Tan- kard 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. Hender- son 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 col- ored 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, ei- ther 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 pro- moting of any public schools or Seminary of learning."
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WILL OF JOHN LAMBERT.
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 heretofore, applied for charitable and pious uses. This amount at seven per cent would yield an annual sum of $2,- 800 for purposes aforesaid. And who can tell the vast deal of good that has been thus done. These charities have been scattered over the land. Many a widow's heart has been made to rejoice. Many a poor struggling young man has been enabled to complete his education. Many a feeble 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 and 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.
IVILL OF JOHN LAMBERT.
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, plan- ter, 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 or- dain this my last will and testament and hereby revoke and cancel all former and other wills and testaments by me, at any time heretofore made or declared, and do allow of and 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 media- tion of Jesus Christ, my blessed Savior and Redeemer, on whom I rely for the pardon and forgiveness of all my sins 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.
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First, I will and desire that all my just debts and funeral expenses shall be duly paid and discharged.
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 es- tate, to them and their heirs forever.
I give unto Mr. Joseph Dunnom my silver watch.
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 church and society of Midway, to be bought, as soon as may be, one silver Tan- kard and two Communion Cups, for the use of said church.
Item. I give and bequeath unto my friend, the Rev. Arch- ibald 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, ei- ther 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 the church of Midway, or any other that may be erected, for the car- rying 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 be- ing 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
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WILL OF JOHN LAMBERT.
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 al- so, that if it can be admitted, they may have meat and rice and rum two or three times a year; and besides, good cloth- ing 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 men- tioned ; and in case of decease or removal of any, so that they cannot or will not act, then it shall be in the power of 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.
In 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.
JOHN LAMBERT, [L. S.]
Signed, sealed and delivered in presence of
JAMES GIRARDEAU, WM. BAKER, JOHN ANDREW.
Sworn to before Thomas Baker, Register of Probate, Lib- erty county, January 22, 1787.
THE CHRIST CRAZE.
In writing the history of the work done among the col- ored 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 par- allel only in the celebrated New England Witch crazein 1692.
In the early part of the summer of 1889, a white man
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named Dupont Bell, appeared suddenly in the lower part of the county, from whence not definitely known, though from Ohio, it was said, slender in form, about thirty-five years of 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; at- tired 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 col- ored man and family at a late hour in the night. Being re- fused 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 cru- cified and risen from the dead. To confirm their credulity, he asked if they did not remember the great earthquake 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 no 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 Au- gust, and that as Moses led the Israelites into the promised land, so in about forty days he would lead them to Jerusa- lem. He told them the people would soon rise against him and have a Sanhedrim court, and would cast him out as they did before, but it would make no difference if they would only stand up to him.
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