Index of Ministers Ansley, Marlin Armstrong, James Bacon, Augustus O. Battle, Dr. Cullen Bedgewood, Nicholas Bledsoe, Miller Botsford, Edmund Brantly, William T. Byne, Edmund Callaway, Joshua S. Callaway, William A. Carter, James Cartledge, Samuel Clark, John H. Clay, Joseph Collins, Henry Conner, Wilson Cooper, John W. Crawford, Nathaniel M. Davis, Jesse M. Davis, Jonathan Davis, William Dawson, John E. Dennard, Jared Sanders Dunham, Jacob H. Fleming, Robert Goss, Benjamin Goss, Horatio J. Granberry, George Hand, Henry Holcomb, Henry D. D. Holmes, Adam T. James, John Johnson, Jarvis G. Jones, Adam Kilpatrick, J. H. T. King, Jacob Law, Josiah S. Law, Samuel S. Lumpkin, Jack Mallary, Charles D. Marshall, Daniel Marshall, Jabez P. Matthews, James Mercer, Jesse Mercer, Silas Milner, John Milner, John H. Mosely, Eliljah Mosely, William Newton, William Penfield, Josiah Perryman, Elisha Perryman, James Polhill, Joseph Polhill, Thomas Posey, Humphrey Postell, Edward P. Reeves, James Reeves, Jeremiah Rhodes, Thomas Ross, John Sanders, Billington M. Savage, Loveless Scott, Alexander Screven, Charles O. Sherwood, Adiel Singleton, William Stocks, Hon. Thomas Swanson, James F. Sweet, George D. Tharp, Vincent Thornton, Dozier Thornton, Vincent Travis, Jesse Trice, Thomas C. Vining, Jeptha Walsh, Thomas Warren, Kittrel Whatley, Samuel Whitten, James Wilkes, Thomas U. Winn, Thomas Sumner Wyer, Henry Otis Georgia Baptists By Jesse Harrison Campbell Transcribed by: Angela D. Sutherland - Bagley 01/07/2009    John James September 9, 1809 - October 9th, 1847 The subject of this brief notice was endowed with natural gifts of a high order, and was during his short career one of the most successful country preachers in the State. He was born in Rockingham county, North Carolina, September 9th, 1809, and died October 9th, 1847, being thirty-eight years old. His father, Martin James, was a soldier in the war of 1812, was taken prisoner, and died at Fort Johnson. His mother's maiden name was Martha Woodall. She died in 1869, in the ninetieth year of her age. John James professed conversion at the age of twenty-four, and was baptized by Rev. Cyrus White at Teman church, Henry county, Georgia. He was subsequently ordained to the gospel ministry at said church in 1835, by what presbytery the author is not informed. Though his ministry was thus commenced under those who were known as Whiteites, (and who were deemed as rather Arminian in sentiment,) he subsequently connected himself with the Central Association, in which body he was highly esteemed and eminently useful. He was engaged in the ministry only about twelve years, yet he baptized about sixteen hundred persons. His labors were confined mostly to the counties of Jasper, Butts, Henry, Newton and Campbell. His burning zeal impelled him forward day and night, summer and winter. His first sermon was preached under a bush-arbor in Gwinnett county, and from that day until he ceased from his labors was his voice heard in the highways and hedges, inviting and urging the poor and needy to come to the gospel feast. It was by no means an uncommon thing with him to work hard on his farm all day, and, leaving his horse to rest, to walk from three to four miles and preach to his neighbors at night, after which he would return home, and resume his work in the morning. Of course no constitution could bear this tax very long, and so he fell, in the midst of his days, the victim of his consuming zeal and of the neglect (if not the cupidity,) of the people to whom he preached. The author is informed by one who had a right to know, that, "as a general thing, seventy-five dollars per annum was about the amount of salary he received." His last sermon was preached at Enon church, Jasper county, from Acts xx. 32: "And now, brethren, I commend you to God," etc. In October, 1830, he was married to Miss Nancy Strickland, daughter of Colonel Solomon Strickland, of Henry county, who proved herself eminently qualified for the position she was called to occupy as a preacher's wife, and as the mother of six orphan children, which were left upon her hands by his death. With some assistance from the Central Association, which she received for several consecutive years, she succeeded in comfortably maintaining and educating her children, who all proved themselves worthy of the excellent parentage from which they descended, being highly deserving citizens. Mr. James was rather above the ordinary height, of an open, benignant countenance, possessed a voice of great compass and power, a fluent and ready delivery, and was, taken altogether, a most fascinating speaker and a powerful preacher. Jarvis G. Johnson October 17, 1832 - March 1864 This estimable young man was born in Harris county, Georgia, October 17th, 1832. His parents were members of the Baptist church. Of choice he labored most of his youth on his father's farm, and enjoyed but slender opportunities of education, until he had attained to manhood. In early life he gave his heart to the Saviour, and was baptized by Rev. Early Greathouse, into Bethlehem church, in the eastern part of said county, in 1852. Being impressed with the duty of preaching the gospel, he took a regular course in Mercer University, and graduated with distinction in the summer of 1859. It would seem that he had been licensed to preach before entering upon his collegiate course. A month or so after his graduation, he was unanimously called to the pastorship of the church at Hamilton, was ordained the 11th day of December, following, by Rev. W. D. Atkinson and Rev. C. C. Willis, and continued pastor of said church until death terminated his earthly career. His relations as a pastor were borne by him with uncommon modesty, disinterestedness and fidelity. He maintained with meekness, yet with great firmness, the strictest discipline, while he warmly commended to his charge the approved religious enterprises of the day. Though superior to most of his ministering brethren, with whom he was associated, in natural and acquired endowments, he ever manifested towards them the utmost respect and deference. His personal piety was of a high order. For his devotedness to prayer and the study of the scriptures, for his tender and persevering attention to the poor and dependent, for his courageous vindication of the claims of the gospel and of the right of all men to enjoy unrestricted access to it, the name of Jarvis Johnson will be ever held in sweet remembrance. His labors were abundant, and were abundantly blessed even in his own brief day. But, now that he is gone, his ministering brethren testify that the fruits of his labors are even more abundant than in his lifetime. The disease of which he died was contracted from preaching in Johnston's army, while that army was in winter quarters around Dalton, in March, 1864. He made out to reach his home in Harris county, where he suffered greatly from inflammation of the stomach and bowels, for weeks before death came to his relief. His last illness was characterized by much prayer, by unwavering faith, and by the most entire submission to the will of God. With him, "the ruling passion strong in death" was an earnest desire for the salvation of sinners. He had a word for every one who approached him; nor did he cease to plead for Christ until he ceased to breathe, which was on the 24th day of April, 1864. Adam Jones Mr. Jones was born in Virginia, in the year 1755, where he continued to reside until after the revolutionary war, during which her served five years as a soldier in defense of his country. It was at this time, whilst in the army, that he became seriously concerned about his situation as a poor, undone sinner, and never did he rest until he found peace in believing in the merits of Jesus Christ. Mr. Jones was of poor parentage, and, as the times were unfavorable, he received but an imperfect education, in fact but little except what he acquired by his own exertions. He, like some of his brethren, belonged to the High Church order, as they were then the prevailing order in Virginia, and had their religion, as usual, established by law! But the Methodist people having spread themselves through the country, and being more spiritual in their exercises, Mr. Jones joined them. Shortly after the war, however, he removed with his family to Georgia, and settled near Long Creek meeting-house, on the Ogeechee river. This was in the year 1785. At the time of Mr. Jones' settlement on Ogeechee, he was a class-leader in the Methodist connection; but Providence seems to have case his lot where he was unable to unite with his Methodist brethren, and as the Baptists were numerous in his neighborhood, he united with them. It was some time, however, before he could overcome his scruples of conscience so far as to give up the peculiar doctrines of the Methodists and unite with the Baptists. At this time there was a considerable stir amongst the people, and many joined. At length Mr. Jones related his Christian experience, and was received into the fellowship of the church, but his prejudices were not yet entirely subdued; especially he did not like the idea of "going down into the water," Like many others, he appears to have been afflicted with a singular kind of hydrophobia upon this subject. A cold shuddering took hold of the good man's feelings when the thought of being "buried with the Lord," according to Baptist usage, came across his mind. These difficulties he at last overcame, and was regularly baptized. Shortly after his baptism, Mr. Jones began to exercise in public; for we find, under date of October 25th, 1788, the following entry on the minutes of the church at Long creek: "After hearing the teachings of brother Adam Jones, and having before had fellowship with the exercise of his gifts, the church unanimously agree to call him to the ministry." This may be considered his licensure, but he was not ordained till 1792. He took the pastoral oversight of the church of which he was a member in 1807. In this office he continued till the 24th of December, 1825, when, by age and affliction, he became very infirm and resigned his charge. He died the 1st October, 1830, being about seventy-five years old. As a preacher, he was thought sound and orthodox; was very useful in rearing up churches and ordaining preachers and deacons. He labored as a pastoral supply with the church at Horeb during many years, which, with the Long creek church, enjoyed some refreshing seasons under his ministry. Having a large family to support, he did not travel as extensively as some of his brethren, but did what he could. Mr. Jones, as all others, had his failings. He had prejudices against the benevolent operations of the day in which he lived, but he never went so far as to oppose any that thought it a duty to engage in these things. This he did, in all probability, because he was uninformed as to the nature of the things themselves, and as to the success which followed the efforts made. He had possessed this information, no doubt his opposition would have ceased. In short, he lived and died in the affections of the church at Long creek, where he first united with the Baptist denomination. J. H. T. Kilpatrick June 24, 1793 - January 9, 1869 James Hall Tanner Kilpatrick, for about fifty-two years a minister of the gospel, was a native of North Carolina. He was born June 24th, 1793, in Iredell county, on the Yadkin river, seven miles northwest of Statesville. His ancestors were Scotch-Irish. They emigrated to this country two or three generations before, and settled in what was then known as the "Jersey settlements." They were descendants of the old Covenanters, so famous in Scottish history; and, as might have been expected, were Calvinistic Presbyterians of the strictest sort. The immediate parents of Mr. Kilpatrick were Andrew Kilpatrick and Jane Nichols. They had ten children, and he whose life and labors now claim our notice was one of twin sons, the last children born to the parents, their mother dying within five days of their birth. Near the family residence was a Presbyterian church, by the name of Bethany, of which both parents were members, and the father a ruling elder. Here, in due time, the motherless little ones were carried, in order to do for them after the custom of the law of their fathers. Dr. James Hall, the regular pastor of the church, was the officiating minister. He was, at that time, somewhat advanced in life, and without children. So, before the so-called baptism, he proposed to the father that one of the twins be named for himself, promising to assume the responsibility and expense of his education. As the doctor was held in very high regard by the whole family, consent was readily given; and when the babes were brought forward, the subject of this sketch was chosen by him, and was accordingly named James Hall. The other was called Andrew, for his father. He began going to school when quite young. His first teacher was a Mr. Ephraim Pharr, from whom he learned the ordinary English rudiments. A little incident of his early school life may not be devoid of interest: It was the custom of his teacher, after Dilworth's Spelling Book was completed, to take up the New Testament, in connection with the shorter Catechism, requiring so many questions to be learned every night, and recited the following morning. This task he so faithfully performed that he was soon promoted to the Bible. And as he was on his way to school, the morning after his promotion, carrying quite a large Bible, (and he was still wearing frocks, not having been dignified with breeches) he was caught up and weighed, Bible and all, and the weight was just thirty-two two pounds. His first Latin school was taught by Rev. Thomas Hall, a nephew of Dr. James Hall. Thence he went to Dr. Joseph D. Kilpatrick, a cousin of his, who taught at Salisbury, in Rowan county, and next to Dr. Robertson, who taught the Poplar tent Academy, in Cabarrus county. Favored with these excellent facilities, young Kilpatrick made fine progress. His very proficiency, however, became the unexpected occasion of an obstacle in the way of further advancement. It appears that Dr. Hall, who up to this time had been bearing all the expenses of his education, had written, at some time, an English grammar. This grammar, either as text-book, or otherwise, came under the review of Dr. Hill's protege. The future man was foreshadowed in the youthful critic. His keen eye detected inaccuracies in the work, and he was incautious enough to expose them. His criticisms reached the ear of the now aged doctor; he became deeply offended, and from that time, declined to render his namesake any further assistance. For a brief period his educational prospects seemed quite dark. His father did not feel able to continue him at a classical school, and no other would meet the wants of his growing mind. Though scarcely seventeen, he decided to strike out for himself, and as best he might, make his way on in the further advancement of his education. He very soon opened a school near the State line, his patrons being about equally divided between Lincoln county, North Carolina, and York District, South Carolina. He taught here one year. Teaching others, he taught himself; his own education was made more thorough, and thus a better foundation secured for the future superstructure. The next year he repaired to the Wellington Academy, Abbeville District, South Carolina, then taught by Dr. Moses Waddell. Here, under the guidance of this renowned instructor of Southern youth, he continued for a year, pursuing his studies in the higher branches of learning, paying for his board and tuition, in whole or in part, by services rendered as assistant. After this year, Mr. Kilpatrick, though not yet nineteen, entered fully upon the active duties of life. A number of the young men in Dr. Waddell's school were from Natchez, Mississippi; and some of these desiring to return home about this time, he determined to go with them, and try his fortune in the far West. At that time, most of the country between the Oconee river, Georgia, and the Mississippi, was a trackless wilderness, inhabited only by Indians, and they were, then, in open rupture with the United States Government. A number of murders and other outrages had been committed already; all travel had ceased, except under the protection of a military force, and Mr. Kilpatrick and his young companions were earnestly and repeatedly advised to desist from the hazardous undertaking. Nevertheless, they resolved to make the venture, having an old Indian trader for their guide. The presence of this trader, who was familiar with the Indian peculiarities, and, withal, had a large personal acquaintance among them, and was highly esteemed, doubtless saved the whole party from destruction. As it was, they made some narrow escapes. Among their number was a young man of fiery spirit, some of whose near relatives had but recently been murdered. His rashness came near, on several occasions, precipitating a collision, which, of course, would have ended in the death of the last one of them. Mr. Kilpatrick often alluded to this rash venture of his youth, and always with expressions of gratitude to God. Having made his way safely through to Natchez, he remained there a short time with a friend of his, Mr. Alexander Pannell. Thence he went to Baton Rouge, Louisiana. Here, as principal of the Baton Rouge Academy, just then established, he taught for about two years. From this place, he went to Natchitoches, where he opened a fine school, composed mostly of French and Spanish youth, who, besides the ordinary branches, wished especially to be taught the English language. He remained here until the British moved upon New Orleans. When that event occurred, the militia were ordered out en masse, and his school being largely made up of grown young men, was well nigh broken up. Though, as a school-teacher, he was not compelled to go, yet, desiring to share the fortunes of his pupils and his neighbors, as well as to serve his country, he promptly volunteered, and received the office of Orderly Sergeant in the company of Captain Bloodgood. In this capacity, he served through the campaign around New Orleans, in the winter of 1814 and 1815, being present at the ever memorable battle of the 8th of January, 1815. On his return from the army, he was taken very ill at Opelousas, of camp fever, and to all human appearance came near to death. God, however, had a work for him to do. He was soon to enter upon the hardships, conflicts and triumphs of a more glorious campaign than the one through which he had just passed. He was kept in life, and after three months, was so far restored to health that he went over to a new settlement on Bayou Beoff, called Cheneyville, and composed mostly of recent emigrants from Beaufort District, South Carolina. Here he opened a school and taught several years. And here, February 2nd, 1816, he was married to Sarah Adeline Tanner, one of his pupils, and daughter of Robert Tanner, Esq., a citizen of Cheneyville. While residing in this place, he was brought for the first time in close contact with the Baptists. A little Baptist church had been organized here a short time before, under the labors of Revs. Ezekiel O'Quinn and Isham Nettles. Mr. Tanner, who subsequently became Mr. Kilpatrick's father-in-law, was a member of this church, and with him Mr. Kilpatrick had boarded from the time of his first coming among them. As these ministers often visited Mr. Tanner's family, of course he formed their acquaintance. As was natural, the subject of baptism sometimes came up for friendly, social discussion. Now, he had been raised among the Presbyterians, and had always accepted, without scruple or question, the scripturalness of their tenets, and was particularly prejudiced against the Baptists as an ignorant and bigoted sect. Of course, then, in these fireside discussions he espoused with all the ardor of his nature the pœdo-Baptist side, and, being much better educated, was generally able to confuse and entangle his opponents. He soon became aware, however, as he afterwards confessed, that there was more truth on the Baptist side than he had hitherto supposed. During the year, and after his marriage, Mr. Kilpatrick was hopefully converted. The question of baptism now became a practical one. Before, he was simply the partisan, anxious to defend the faith of his childhood, now he is the humble inquirer, seeking after the right way. Was the baptism which he had received in unconscious infancy the baptism of God's word, or was it the invention of man? His appeal was to the New Testament. He studied it carefully and prayerfully, not to find arguments to support a system, but to find out the truth and the whole truth. As may be expected from such an investigation, he came to the firm conviction that infant baptism and sprinkling, or pouring, for baptism, are all alike utterly unknown to the word of God. His course was decided by his convictions. He joined the little Baptist church in Cheneyville, and was baptized by Ezekiel O'Quinn on Sunday, June 22nd, 1817. Very soon after uniting with the church he began to preach the gospel, and on the 24th of August was licensed to preach. The date of his ordination is not known. In 1817, he had the privilege of assisting in the organization of the first Baptist Association beyond the Mississippi river; he being chosen the first clerk. In 1818, he gave up his school at Cheneyville and took charge of the Jackson Academy, in Amite county, Mississippi. He here had a very flourishing school, composed mostly of young men, many of whom finished their academical studies under his instruction. Though quite an inviting field for usefulness, both as a teacher and a minister, opened before him in Mississippi, yet he remained only one year, being persuaded to return to Louisiana. Accordingly, he moved back to that State, and took charge of the Academy at Alexandria, at the same time preaching to one or two churches. Mr. Kilpatrick's labors in Alexandria were brought to a sudden and sad termination by the death of his wife. She died November 5th, 1820, at the birth of her second child, and she and her little one were buried in the same grave. Her first child, a son, Andrew Robert Kilpatrick, still survives, and is, at this writing, a physician of eminence in the State of Texas. Her maiden name, it will be remembered, was Tanner, and this accounts for the T. in Mr. Kilpatrick's well known initials. Upon her death, according to an inheritance law then existing in Louisiana, as well, perhaps, as in accordance with his own wish to keep in remembrance the beloved companion of his youth, he adopted the name of Tanner and retained it through life. The light of his household being extinguished, and business in connection with his father's estate (who had died in 1813,) calling him to North Carolina, he determined, temporarily, at least, to leave Louisiana and visit the home of his childhood. But God was designing to send his servant to another and a broader field of usefulness. He never lived in Louisiana again. On his way to North Carolina, he concluded to go by Beaufort District, South Carolina, to see and form the acquaintance of his late wife's relatives, the Roberts, Lawtons, Gillisons and others, in and near Robertville. As he traveled, he preached from time to time, sending on, as well as he could, appointments in advance. The Indians were still all over the country, but then there were numerous settlements of whites along his route, to whom the visit of the traveling minister was highly acceptable. As he approached Robertville he sent on no more appointments, but went unannounced. He reached the village just after night-fall, and was directed to the house of a leading Baptist, perhaps a deacon. On riding up to the gate, he saw by the moonlight a man walking back and forth, rather hurriedly, on the piazza. As soon as he hailed, the man walked quickly to the steps, and accosting him in a familiar and friendly tone, said, "Light, light, I am very glad that you have come; I've been waiting and watching for you for some time." Mr. Kilpatrick, much surprised, dismounted, remarking, however, "I am sorry to disappoint you, sir; but you are mistaken as to who I am. I am an entire stranger to you, having never met you before." "No matter, my brother," he replied, "I know you, and am very glad to see you." After entering the house and coming to the light, the man was asked to explain himself. He replied substantially as follows: "Our pastor, Rev. Hezekiah A. Boyd, has just been compelled to leave us on account of his wife's health. We know not how long he will be absent from us, and we are very anxious to supply his place. I myself have been very earnestly praying God to send us a suitable person. Last night I had a plain view of yourself in my sleep. I was impressed that you were the man whom God intended to send us, and, moreover, that you would soon come. And as soon as I saw you ride up to the gate, I recognized you as the very person whom I had seen, and I felt that God had, sure enough, sent us a preacher. And now, sir, are you not a Baptist preacher? Mr. Kilpatrick confessed, of course, that he was a Baptist and a preacher, but added that he was on his way to North Carolina, and only designed to stay in that place a few days, or a few weeks at furthest. The other spoke confidently, saying he was perfectly satisfied that God had heard his prayer and had sent them a supply. Well, let the good deacon's vision be what it might, it was actually fulfilled. Mr. Kilpatrick, yielding to the importunities of the people, consented to remain. The visit to North Carolina was postponed indefinitely. And here, as supply to the Black Swamp church, and as missionary to some of the surrounding country, he continued for about twelve months, his labors being, perhaps, more largely blessed than during any other one year of his ministry. The unexpected detention at Robertville was one link in the chain of providences which finally brought Mr. Kilpatrick to Georgia. In the fall of that year, he attended the Savannah River Association, and there made the acquaintance of Jesse Mercer and Elisha Perryman. Meeting with these Georgia ministers opened the way for a preaching tour through some of the counties of that State. While on this trip, he preached at Buckhead church, in Burke county, then under the care of John Stanford. Here he met Miss Harriet Eliza Jones, a lady of wealth, refinement [refinemont] and groat piety. She had refused many excellent offers of marriage, having determined to live a life of celibacy, and devote her money, her time and her labor to the promotion of religion and the relief of the poor and distressed. She knew nothing of Mr. Kilpatrick, had scarcely heard his name, but when he rose in the pulpit to begin the service, she was almost overwhelmed with her feelings, for, as she afterwards said, she was powerfully impressed with the belief that the strange minister before her was to be her husband. And so it was: they were married June 23d, 1822. After Mr. Kilpatrick's marriage, he determined to make Georgia his future home, and accordingly settled in Burke county, about fourteen miles south of Waynesboro'. Subsequently, for the sake of health, he removed his family to the county of Richmond, about fourteen miles south of Augusta. His planting interests still remained in Burke. Coming into Georgia, of course he was an entire stranger, but his genial disposition, refined manners, together with the high social position of his wife, constituted a happy introduction to the community and the surrounding country. Besides, he embraced frequent opportunities of enlarging his acquaintance in the denomination by attending the Associations, general meetings, and other gatherings of his brethren, at once identifying himself, both in sympathy and in effort, with the Mercers, the Brantlys, and other noble spirits of that generation, and at once taking a high position among them. Mr. Kilpatrick's immediate and special field of labor lay within the bounds of the Hephzibah Association. Here he worked the most, here he worked the hardest, and here he achieved his most signal successes. In 1822, he was present, for the first time, at one of the annual sessions of this body, the meeting being that year at Rocky Creek church. He was present only as a spectator; and, truly, there was much to be seen, which was not at all suited to impress his mind favorably with reference to his future work. The Association was at this time bitterly anti-missionary. For several years, their hostility to missions had been increasing. In 1819, it was "agreed not to correspond" any more "with the Foreign Mission Society," or Board. In 1821, a letter was presented from this Board, but a "majority of the brethren refused to have it read." The present year, (1822) another letter was presented, and this time by the hands of that prince of refinement and christian courtesy, the elder William T. Brantly, then pastor of the Augusta Baptist church. So far from being willing to have the letter read, they would not let it even lie on the table, but actually threw it under the table. When the proposition to throw the letter under the table was put, the vote was taken by rising, and one brother, (who, by the way, was quite large and heavy,) to show the heartiness of his approbation, not only rose to his feet, but, wonderful to tell, leaped from the floor, coming down flat-footed, with all his weight, making a tremendous noise, and jarring every plank and beam of the frail tenement where they were sitting. The vote being taken, the letter was forthwith thrown under the table; and the one who performed this duty, dashed it to the floor with as much vehemence and venom as if it had been a missive from the lower regions. But the scene was not yet over: the letter under the table, another brother, or perhaps the same one who had just given such a remarkable vote, felt called upon to give Dr. Brantly a lecture, telling him, among other things, that he was engaged in a low, mean, sneaking business; that this missionary abomination was like a cat with nine lives, they thought they had killed it! and killed it! and killed it! and, lo! here it had come poking up again! but now they had made sure work of it, and that if he knew what was for his good, he would leave, and never show himself in that body again. During this denunciation, the speaker was flourishing, in a very threatening manner, a large, knotted, hickory stick, oftentimes bringing it almost down to Brantly's head. The foregoing is not overdrawn, the writer confesses himself unable to recall fully the exceedingly graphic details as he has frequently heard them from Mr. Kilpatrick's own lips. The reader may well suppose that after such an exhibition as this, Mr. Kilpatrick would certainly have given up the Hephzibah Association as a hopeless case. Not so, however, he determined, by God's help, to win them back to the old paths. He was satisfied that many of these opposers of missions were christians, and he knew that all christians are missionary in heart. His first work was to become acquainted with the people and preach to them the gospel in its entirety. He thus hoped to secure a base for further operations. When the Association met next year, he was there as a delegate from the Buckhead church. He at once identified himself with them, being appointed upon various committees, and receiving appointment as correspondent to various sister Associations. When the time came to appoint the preacher for the next introductory sermon, he received the position. And the next year rolling round, he presented a powerful discourse upon the doctrine of justification, particularly referring to the apparent antagonism between James and Paul, and, of course, taking occasion to show the importance of good works, and the relation of human instrumentality to the progress of the gospel. In the meantime, publicly and privately, he was endeavoring to enlighten the minds of the people with reference to missions, but in such a way as to excite no needless opposition or prejudice. He mingled freely with the people at their firesides and at their churches particularly, directing their minds to the fact that while God has purposes which he will most assuredly accomplish, he works through human agency. From time to time, he had the satisfaction of seeing one and another coming over to the truth. Some, indeed, had been all the time favorable to missions, but they had not the courage to take a decided stand that way. Having a leader and a spokesman, they now became more bold. About this time (1825,) Joshua Key joined the church at Brushy creek, Burke county, and was soon thereafter licensed to preach, and in 1826 was ordained. He warmly espoused the mission cause, and was thenceforth one of Mr. Kilpatrick's warmest friends and most zealous coadjutors [coadutors]. In 1825, thinking, perhaps, that the time had come for a demonstration, Mr. Kilpatrick induced the Buckhead church, and through Mr. Key, the Brushy creek church, to send up petitions to the Association to the effect that they "send messengers to the General Association, to view their order," etc. Being, however, providentially called away to Louisiana, he was unable to be present when the Association met, and the petitions were summarily rejected. Not only this, but taking advantage of his absence, and having an eye to his future movements, the opposition endeavored to checkmate him by inserting into the decorum the following: "This Association shall have no right to correspond by letter or messenger with any General Association or committee, missionary society or board. Any brother moving either of the above subjects in this body shall be considered in disorder, and therefor reproved by the moderator." This was certainly carrying matters with a high hand. On returning home and learning what had been done, nothing daunted, he immediately set to work to repair the damage. By the setting of the next Association in 1826, he had succeeded in getting so many of the churches to ask for the rescinding of the objectionable article, that it was done by a decisive majority. A short while after this, perhaps in 1827 or 1828, Mr. Kilpatrick wrote his "Plain Dialogue on Missions." It was intended primarily and principally for the Hephzibah Association. On being published, however, it was found to meet such a general want throughout the country, that it was adopted by the General Tract Society as one of its tracts, and was subsequently incorporated in a volume, entitled the "Baptist Manual," along with tracts and standard pieces from Andrew Fuller, Booth, Pengilly, and others. This "Plain Dialogue" was an efficient co-worker in the good cause, exerting a most salutary influence upon the pious and candid wherever it was read. The various means and efforts were so far successful, that in 1830 "it was decided by a large majority that we visit the brethren of the Convention at their next meeting, as spectators." The next year, having heard the report of the brethren who went to the Convention, the Association passed the following: " Resolved, unanimously, that this Association correspond by letter with the Baptist General Convention." In 1835 the Association met at Rocky creek, the very church where thirteen years before such extravagant anti-mission demonstrations were witnessed. At this meeting a resolution was passed recommending the churches to take into serious consideration the propriety of joining the Convention, and to report at the next session. The churches reported as requested, and it was resolved, "That this Association become a component member of the Baptist Convention of the State of Georgia." Thus, after years of labor and trial, Mr. Kilpatrick had the satisfaction of seeing this old Association brought into cheerful cooperation with their brethren in other parts of the State. During the progress of the afore recited struggle, he as the leader, was compelled to encounter much bitter personal opposition; the prejudices of the poor and ignorant were often arrayed against him. Often misunderstood, as a consequence, he was often misrepresented. Brethren, who afterwards became his friends and supporters, confessed that they once thought they were doing God service in trying to put him down. A single illustration: Once during this time, while out on a preaching excursion, he called to stay all night at a house where he was not known. On announcing his name, the man of the house exclaimed, "What! are you the Kilpatrick who is going about preaching such abominable doctrines, and doing so much mischief to the churches?" And was clearly unwilling to receive him, but finally consented. During the evening, Mr. Kilpatrick so directed the conversation as measurably to disarm the prejudices of his well meaning but ignorant brother; so much so that, before retiring, he was asked to lead the devotions of the family, and the request was repeated the next morning. These opportunities were, of course, well improved. In short, before the visit terminated, the victory was complete. Just as he was about to leave, the man said to him, "Brother Kilpatrick," (he would not brother him at first,) "did you know that when you called yesterday, I felt like I would just as soon have a rattlesnake to enter my house as for you to do it?" Almost coincident in time, and also in respect to the parties engaged, was Mr. Kilpatrick's struggle on the temperance question. He found that the opposers of missions were almost invariably opposers of temperance. He had, therefore, all along, to fight a kind of double battle, against a double enemy [anti-temperance and anti-missions ] depraved appetites on the one hand, and on the other, covetousness and anti-nominalism [anti-nomianism]. A faithful record of his experience in this department of moral effort would furnish an interesting and even thrilling story. Suffice it to say, that while he did not oppose the various secret temperance organizations which, from time to time, sprang up, he did not join any of them. He worked through the churches, and the New Testament furnished the weapons of his warfare. Moreover, recognizing the potency of a good example, and finding, very early in the struggle, that total abstinence was the safest ground, and most consistent with the christian profession, as well as most favorable for successful effort against the enemy, he promptly established himself upon it. Whether he condemned the use of ardent spirits as a medicine, is not remembered; so far as his own family was concerned, he most certainly never used it. As for himself, for the space of forty years, it is supposed not one drop of the article ever passed his lips, and even in his last illness, when stimulants were deemed necessary, he utterly refused this. And, as a proof of his success in keeping it out of his family, it may be mentioned that he raised children to manhood and womanhood who knew not the taste, looks or smell of ardent spirits of any kind. Mr. Kilpatrick was eminently fitted to obey the injunction, "earnestly contend for the faith." This seemed to be his special gift, and he found ample opportunity to exercise it. During all the period of his active ministry, he was the universally recognized defender of Baptist faith and practice for a very large scope of country, embracing some of the oldest settled, wealthiest and most influential portions of the State. No sooner was the anti-mission and anti-temperance war over, and perhaps before the din of arms had entirely ceased, than there arose a new trouble. The prophet of Bethany, Alexander Campbell, had been for some time scattering over the country his peculiar notions. Mr. Kilpatrick's discerning eye quickly pierced the dextrously wrought disguise, and discovered the true features of the so called "christian system." And so vigorously and wisely did he combat the heresy, that, although some of their strongest men were working against him, so far as the Hephzibah Association was concerned, the vaunted reformation met a signal defeat. His efforts in the Hephzibah were nobly seconded in other parts of the State. Able and faithful men everywhere stood up valiantly for the truth. And as the result of the whole, under God, the Georgia churches were almost entirely preserved from the inroads of this plausible but dangerous delusion. When we behold what sad consequences have ensued elsewhere, we bless God for raising up such men. This sketch would not be complete without noticing, briefly at least, Mr. Kilpatrick's connection with the baptismal controversy. All gospel ministers find more or less occasion to discuss the subject of baptism. Peculiar circumstances made this peculiarly his duty. For a long series of years, he was the only Baptist minister in the region of country where he labored who had been favored with a classical education. If he had remained silent, the cause must have suffered. But he was not silent. As opportunity offered, publicly and privately, he boldly and successfully contended for the faith. His reputation in this respect, however, is chiefly associated with a controversy which took place in 1842 and 1843. In July, 1842, at a general meeting, he preached a sermon, the greater part of which was on baptism. This sermon, both by its original delivery, as well as its subsequent publication, having produced quite a stir in certain quarters, the Quarterly Conference of the Methodist Episcopal church, for the Burke circuit, requested Mr. J. J. Triggs, one of their leading ministers, to answer it. His reply was forth with masterly reviewed by Mr. Kilpatrick, and the subject still further discussed. Mr. Triggs having ventured another reply, Mr. Kilpatrick again took up his pen, going over the whole ground and discussing the subject more exhaustively than ever. This ended the controversy; its good effects, however, still live. All that Mr. Kilpatrick published, in the sermon and the two reviews, would make quite a volume. Lack of space prevents a further account, in detail, of Mr. Kilpatrick's useful life. We might notice his connection with the Baptist educational interests of Georgia. In 1829, at Milledgeville, he, in conjunction with Mercer, Sanders, Sherwood and others, promptly raised the $2,500 00 necessary to secure the Penfield legacy; this was the inception of Mercer University. The last considerable benefaction of his life was the donation of lands upon which to locate the Hephzibah High School. We might speak, also, of his connection with the Baptist State Convention, upon whose sessions, as representative of the Hephzibah Mission Society, he was a faithful and valued attendant, up to the time of getting his Association to join that body. From this time, for various reasons, his attendance was not regular, though occasionally he was present, even up to old age. And we might mention his labors in other Associations, particularly the Middle, lying south of the Hephzibah, when, in connection with the devoted M. N. McCall, he was mainly instrumental in rescuing those churches from the meshes of the anti-mission schism; but space forbids more than these brief notes. As showing, however, how large a proportion of the business of his own immediate Association centered upon and around him, the following incomplete summary is introduced: In 1884, the first year after joining the body, he preached the introductory sermon, and in 1829, both preached the introductory and wrote the circular letter. In 1832, and, also, in 1836 he preached the introductory. In 1835, the Association began the mission sermon on Sunday, he receiving the first appointment. In 1839, he preached the mission sermon, and again in 1842. In 1843, the circular; in 1844, the introductory; in 1847, the circular and the introductory; in 1848, the mission sermon, and in 1849, the circular; in 1851, the mission sermon, and in 1854, the introductory; the circular in 1857, and the introductory in 1858. In addition to the foregoing duties, he was for many years moderator, for many years treasurer, and for a number of years either clerk, or assistant clerk. Besides serving upon the ordinary committees, he was almost invariably put upon any special committees which might be raised, and that, sometimes, when he was moderator, the Association insisting that they could not dispense with his services. Now, when it is remembered that he was a man noted for modesty, never, never pushing himself forward, such a record as the above gives unmistakable proof of real worth, as well as of the high regard in which he was held by his brethren. After the date last mentioned in the foregoing summary, (1858,) feeling that he had been spared to accomplish the leading objects of his life, and realizing the encroachments of age, he measurably retired from active duty, not however until he had the satisfaction of seeing rising up around him a number of pious and faithful young ministers, in whose charge, by God's blessing, he felt that the cause of truth and holiness would be safe, among whom were two of his sons. In 1863, he was sorely bereaved in the death of his second wife, the faithful companion of more than forty years pilgrimage. She died March 16th, in full prospect of a blessed immortality. After her death, he seemed to live in daily expectation of his own. Though still taking a deep interest in the prosperity of Zion, he seldom attended the larger gatherings of his brethren. He was faithful, however, in his attendance at God's house, though not often taking part in the service. Occasionally, it is true, the smouldering fires would kindle into a flame, and forgetting his age and infirmities, he would pour forth his soul in the impassioned utterances of former years, to the great delight and edification of his hearers. From day to day, he ripened for the skies. His path was as that of the just, which "shineth more and more unto the perfect day." His hold on earth gradually loosened, and his affections, like entwining tendrils, grasped more firmly the unseen and the heavenly. God had granted him life, and honor, and worldly blessing, far beyond his expectation, and; according to his testimony, far beyond his desert. He had lived to see all of his younger set of children grown and married, and settled in life and his three daughters heads of Baptist families, and his two sons ministers of the gospel. In 1854, when about to lay the hand of ordination upon the head of his youngest son, (and youngest child,) he said, with much emotion, "Twenty-one years ago, I felt that if God would only spare my life to see this son raised, and educated, and converted, I should die content; and, lo! he hath permitted me to welcome him into the ministry of the gospel." Yes, life's labor accomplished, and its warfare over, he was ready to go. With the opening of the year 1869, his convictions of a speedy departure became more vivid. He was not mistaken. Almost without any sickness, with no special pain, and rational to the last, he finished his course, January 9th, 1869. His last words were, "Precious Jesus!" saying which, he seemed to fall asleep, and so passed away. From a brief memorial, written a short time afterwards by Rev. E. R. Carswell, a minister of the Hephzibah Association, the following is taken: "Rev. J. H. T. Kilpatrick was no ordinary man. He was endowed with an intellect massive and analytical. As a preacher, he was always instructive, and would sometimes enchain you for two or three hours by his eloquence. His power in the pulpit could not be appreciated by those who only heard him during the last twenty years of his life. As a writer, he was always accurate, forcible and clear. His controversy on baptism amply vindicates his claims as a man of learning, research and ability. He was not as extensively known to the denomination as his talents would seem to warrant. We, who knew him best, feel, of course, more sensibly our great loss." The following is the latter part of a short sketch which appeared in the Minutes of the Hephzibah Association for 1869, and was written by General G. W. Evans, a member of that body: "As a citizen, he was quiet, retiring and unobtrusive; as a man, open, honest and unsuspecting; as a friend, true but undemonstrative; as a parent, faithful to the high trust committed to his hands; as a pastor, laborious and constant, always punctual to his appointments, never having disappointed a congregation in the whole course of his protracted ministry; as a preacher, he was logical and profound, and when aroused, oftentimes sublimely eloquent; as a writer and controversialist, he was true, accurate and resistless; as a christian, uniform and faithful; and in his expiring moments, as if to seal the holy record of his life with his dying testimony, his last words were, 'Precious Jesus!' "Such, brethren, is the brief and imperfect record of the man now gone to his reward, who, before many of us were born, became, by the power of his intellect, we might almost say, the father of this Association; and who, by pen and lip, aided by our brother, the late Rev. Joshua Key, was the main instrument of building up the missionary interest among us, and who for years was the triumphant defender of our peculiar views and the eloquent vindicator of our denominational honor. "Gifted with a massive intellect and an iron constitution, he literally wore out in the service of his Master. We deem it no injustice to the living or the dead, to express our honest conviction that in his death is extinguished the brightest intellectual light which it has ever been our pride to honor."" Jacob King September 6, 1796 - August 9, 186 A biographical sketch of this eminent servant of Christ, by Rev. B. F. Tharp, was published in 1864 by Rev. W. C. Wilkes, in pamphlet form. The author is principally indebted to that publication for what follows, and he takes the liberty of transferring not only the facts, but sometimes even the language, without further notice. In what county Jacob King was born, is not known to the author. But he feels safe in saying he was a native Georgian. His birth occurred September 6th, 1796, and he died in Upson county August 9th, 1862, being nearly sixty-seven years of age. He was hopefully converted to Christ in June, 1820, and was baptized by Rev. John M. Gray into the fellowship of New Hope church, Jones county, the first Sabbath in July following. He was married to Matilda Wilson, January 8th, 1817. Soon after his conversion he was impressed with the duty of preaching the gospel, but was restrained by a sense of his unfitness and unworthiness until 1825, when, having settled on Flint river, in Upson county, his spirit was so stirred within him by the prevailing destitution, that he was constrained to make the attempt in the name of his Master. Having once put his hand to the plough, he was not the man to look back. His first sermon was from the words, "He that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me, shall never die." John xi. 25, 26. In 1826, he was ordained as pastor of Bethlehem church. John Hambrick and Henry Hooten composed the officiating presbytery, his ordination having taken place on his birthday, he being then thirty years of age. In the following October, he took the care of the Fellowship church, in which a great revival of religion was experienced and many were added unto the Lord. Throughout his life he was one of the most laborious of ministers. He generally preached to four churches, often supplied others on week days, and was indefatigable in his efforts in supplying the most destitute neighborhoods with the word of life. His zeal in this last particular exceeded that of any preacher the writer has ever known, and was, perhaps, never surpassed by any man of any age or country. The people of Upson county and the regions around will testify that there was not a "dark corner" which he failed to penetrate, nor a destitute neighborhood to which he did not bear the glad tidings. He was a powerful and fearless advocate of the temperance cause. In that frontier region, as it then was, intemperance prevailed to an alarming extent, and was unfortunately countenanced and encouraged by the example of many professors of religion, if not by the preaching of some ministers. The author has a vivid recollection of a "passage at arms" between Mr. King and a venerable minister of the anti-missionary order, the first time he ever heard the former preach. It occurred at an Association in Talbot county, in the fall of 1834, and on Sabbath forenoon, in presence of an audience consisting of thousands. The good brother preached the first sermon, in which he protested that he believed "sperits" was one of "God's good "creeturs"," to be received with thankfulness, and said "he had a pain under his short ribs that morning, which he was confident might have been relieved by the use of some 0good sperits; but, unfortunately, there was none to be had at the house where he staid, and so he was still suffering from the pain." As was the custom of the times, he was immediately followed by Mr. King, without an intermission. He announced his text: "And as he (Paul) reasoned of righteousness, temperance and judgment to come, Felix trembled." His sermon, taken altogether, was a masterly effort; but especially when he came to speak of temperance, and the evils of dram-drinking, placing his hand upon his side and bending that long, lank form as if he was in great agony, he turned to his old brother and exclaimed, "No, sir! I wouldn't drink the stuff if I did have a pain under my short ribs." The effect was overwhelming, and his antagonist seemed utterly demolished. During the remainder of that meeting no one dared to advocate the use of "sperits," at least not publicly. His manner was inimitable, and the foregoing statement gives but a faint idea of its effect on the occasion alluded to. Those who ever heard him may form some conception of it - none others can. His genius and fertile imagination never left him without the means of enforcing his views on this subject powerfully and successfully. One of the best temperance lecturers in the State, who frequently heard Mr. King, said he had never met any man who could present the cause more attractively and cogently. In the unfortunate division which took place in the Baptist denomination in Georgia on the subject of missions, he espoused the cause of benevolence, and urged its claims to the day of his death. He was surrounded by a powerful anti-influence, yet he maintained his cause with such versatility of talent, and with such powerful scriptural arguments, as to secure for it a steady advance and final triumph within his sphere of labor. When the division was consummated, one of the opposition said to him, "We shall see who are in the right, by the blessing of God, which shall follow the right." King accepted the test, and often pointed to the abundant blessing of God upon the labors of missionaries to prove to the opposition that ours is the right cause. He thought for himself on all subjects. No man was further from adopting an opinion upon the "say so" of another; and it is believed to have been this natural independence of thought that led him to approve the plan of conducting missions adopted by the Rehoboth Association, which was through the agency of a committee, and not through the Boards of the Southern Baptist Convention. He thought he saw in Conventions a power which might be abused, and, for this reason, did not favor them, nor often attend them. Believing that churches are the only organization necessary for the evangelization of the world, he was willing to unite churches in this work for the sake of the strength secured by such union, but beyond that he was not willing to go. Hence, he was an earnest advocate of the first motion made in his Association to send out and support a missionary in Africa; and when, after years of trial, it was found that two directors to the same work did not advance, but rather hindered it, he was equally earnest in advocating a separation from the Boards. Yet no cause was dearer to his heart than that of missions, and to the world's salvation he gave the whole of his converted life, with the zeal and devotion of a primitive Apostle. His talents were of the first order. If we were confined to one word in describing the character of his mind, we should select genius. He thought, spoke and acted just like no other man; and yet, all he said and did seemed appropriate and becoming. It was appropriate in him, but would not have been so in any other man. He never aped any man, and whoever attempted to ape him, made himself simply ridiculous. Yet there were a few who would run the risk. Like most of his contemporaries, his literary advantages in early life were quite limited, yet he acquired a fine command of language, and wrote correctly and beautifully. He had an inexhaustible fund of anecdote, which he knew how to use with telling effect. To all these rare faculties, he added an iron will. No man can be great without this, and this he possessed in an extraordinary degree. When he resolved to do a thing, it was sure to be done, unless it proved to be an impossibility. This force of will made him a man of great decision of character. He was tall of stature, exceedingly slender, and predisposed to pulmonary disease. At the time of his ordination his health was so feeble as to render it necessary for him to withdraw, during the summer months, from his field of labor, and spend the time among the mountains of upper Georgia. He returned in the fall; but the ensuing summer it seemed imperatively necessary that he should again seek the recuperative influence of mountain air, and mountain scenery. He accordingly started on horse back; but while on the journey, thinking of the destitution he was leaving behind, he come to the conclusion to return and die at his post, if that should be God's will. And return he did, but not to die; his health immediately improved, and he never again had to desert his people for want of physical strength. This incident reminds us of that eminent French general and patriot, Hoche, who, while in command of the army of Germany, and meditating a second invasion of Ireland, suddenly failed in health. Calling his physician to him, he said, "Give me a remedy for disease, but let it not be rest." Thus it was with our christian hero, he sought a remedy, but said, "Let it not be rest!" His bodily sufferings were often great, but the soul within nerved him with strength until he reached a good old age. How favorably does his conduct compare with that class of dyslectic pastors of fashionable city churches, who must needs have an annual summer vacation for travel and amusement, especially if the city is under a visitation of cholera or yellow fever! Mr. King had a most fertile imagination, and descriptive powers of the first order. At a session of the Flint river Association, about the year 1840, and when he was in his prime, he preached a sermon on the text, "Come thou, and all thy house into the Ark," of which the author received an account from the lips of that eminent saint and gifted minister, Rev. C. D. Mallary. He pronounced it one of the most masterly efforts he had ever heard. His congregation was made to see the stupendous fabric of the ark advancing to completion for one hundred and twenty years. They listened to the contempt poured upon Noah by his neighbors for building such a vessel on dry land, and to the awful warnings he gave them to prepare for the coming wrath. Yet they went on in their infidelity, "marrying and giving in marriage, until the day that Noah entered into the Ark." They were held spell-bound, while they were made to see the beasts of the field, even the wildest and most ferocious come flocking in. Finally the door is shut mysteriously as by an unseen hand; and then the clouds assume an unwonted aspect, the thunders roll, the lightnings flash, rains pour down from above, water-spouts send up their floods from beneath, storms howl over the face of the deep, ocean breaks over her bounds, and her maddening waves come rolling over valley and hill-tops, and mountains engulfing an unbelieving world in one common ruin. And then they were reminded that all this was but a faint figure of the deluge of God's wrath which awaits the wicked, and that Christ is the only Ark of safety. And when, finally, he reached out imploringly those long arms, and cried with that trumpet voice, while tears were streaming down that benevolent face, "Come thou, and all thy house into the Ark," his audience was said to have been swayed as by a mighty wind. The writer has heard a description of another of those efforts for which his ministry was remarkable. He had commenced a protracted meeting appointed by one of his churches, and had labored hard for several days. Finally the Sabbath found him with a prayerless church, and a large but careless and unfeeling congregation. In vain did he try to arouse their attention and impress their hearts. The meeting-house was situated in a forest with piles of granite rock here and there. Suddenly turning his back upon the congregation, and throwing open the window in rear of the pulpit, he began a most pathetic and touching appeal to the rocks and trees, calling upon the rocks to feel and the trees to weep over his unfeeling church and congregation. He continued in this strain some ten or fifteen minutes, and then, facing his audience again, raised his hands as if about to pronounce the benediction. A brother, springing to his feet, exclaimed with deep emotion, "Stop, brother King; don't dismiss us; preach to us now, and we'll try to pray for you, and for sinners" or words to this effect. Taking advantage of the attention he had thus awakened, he did preach to them, and that with such unction and power that the meeting was protracted, a glorious revival ensued, during which many were hopefully converted and added to the church. A volume might be filled with incidents like the foregoing, which occurred in the history of this remarkable man. He was naturally a logician; not that he understood and practiced the science as taught in the schools. He was above these rules by nature's own gift. He saw, at a glance, the meaning and force of a proposition, and few were more ready to turn a point upon an opponent. On one occasion he had gone to hear a Universalist preacher, and when the reverend gentleman closed, Mr. King arose, and, hat in hand, uttered one short, pithy, logical sentence, which brought the Universalist's whole effort into ridicule and contempt. His theology was just what such a man would be expected to believe and teach. He held to the universal and total depravity of human nature, to man's utter inability to recover himself, to the efficacy of the Spirit's work, and to the sufficiency of the atonement of Christ. He held to universal and unlimited invitations of mercy as being consistent with limitation in the application of the atonement. When listening to his discourses on the power of the cross, the hearer would be convinced that no man ever loved the Saviour more sincerely. Upon hearing him in his happier moments, it would seem that if Paul had risen from the dead, he would have found nothing to condemn. His sermons were generally short, and he left his hearers wishing they had been longer. They were, however, formed after no model. It was impossible for such a mind to be trammeled by rules. Perhaps his sermons would have been liable to criticism, judged after the method of the schools, but none of the masters could have brought an audience to any given point with more order and certainty than he. He was eminently a great preacher, if by great be meant one who vindicates the whole truth, converts many souls, and ably recommends Jesus Christ as the only Saviour of sinners. Few men in the same time have preached more sermons and baptized more converts, and his converts generally wore well. His knowledge of human nature made it difficult to deceive him, and there were few men who knew him who would have had the temerity to attempt it. Impostors and hypocrites generally give such men as he a wide berth. As a presiding officer he was affable, punctual, prompt, well informed and impartial. He presided over the Rehoboth Association as its moderator from its organization until called away from earth by the Master of Assemblies. He never failed to attend its sessions, and, it is believed, was invariably elected by a unanimous vote. He had an uncommon share of "common sense" a faculty so very uncommon, that it ever makes distinguished philosophers statesmen, warriors or divines. If it was necessary at any time to administer reproof, it was done in such a manner that no one could take offense, and yet it never failed of its object. The author was a visitor to the Rehoboth Association when its business meetings were held in a female college, the church being given up for preaching. Mr. King noticed that some of the delegates and spectators were defiling the floor with tobacco juice. Rising in his place, and standing silent a moment, he pointed with that long bony finger at those signs of indiscretion, which were but too plainly visible, and remarked, "They tell me this is a female college; that is, as I understand it, a college for females; before I would thus defile a woman's floor, I would walk down the street a hundred yards and spit in the sand!" A general smile passed over the audience, but there was no more spitting on that woman's floor on that occasion. Mr. King was a true patriot. He loved his country. In the late struggle of the South for independence, his whole heart and soul was with the Confederacy, believing that the interests of the black race, as well as that of the white, were involved in the issue. No man was ever more kind to his servants, or considerate of their welfare than he. He plainly foresaw what has since been realized, that emancipation would be the ruin of the black man, and for this reason, if for no other, he sacrificed and prayed for the success of the Southern cause. Whenever a company of soldiers was to leave his county for the field of carnage and death, he was sure to be at the depot to give them words of encouragement, and to offer prayer on their behalf. He did not live to see the downfall of his people; God mercifully took him away in time to escape the impending evil. But his end drew near. Faithful to the last, he had preached in the open air, with more than his ordinary fervor, and thus contracted the disease which terminated his useful life. His death was such as might have been expected in the case of such a man peaceful, happy, triumphant. He left no children. His widow survives him a woman every way worthy to have been the wife of such a man. Josiah S. Law Josiah Spry Law, son of Rev. Samuel Spry Law and Rebecca G. Hughes, his wife, was born in Sunbury, Georgia, on the 5th of February, 1808, and there received a good classical education, principally under the instruction of the Rev. James Shannon. In 1827, that gentleman having removed to Augusta, at the solicitation of the Baptist church in that city, and desiring an assistant in his school, offered the place to Mr. Law, who accepted it, and at the same time prosecuted his own studies. Here, during a revival of religion, he was converted and united himself with the Baptist church. Up to this time, he had designed entering the profession of the law, to which his mind was peculiarly adapted, and in which he would, no doubt, have been distinguished. But God had other purposes for him, and his grace touched a chord in the bosom of his young servant that had never vibrated before. It was not long that he hesitated in regard to his duty. Surrendering all his previous ambitious aims, he resolved to give himself, without reserve, to whatever work the Master had called him. That work, he was persuaded, was the gospel ministry. Accordingly, with a view to prepare himself for it, he soon after entered the Theological Seminary, at Newton, Massachusetts, where he took the usual course of three years, and graduated with credit. On his return home, he was called to the care of the Sunbury church, and was ordained in December, 1830. (Rev. Charles B. Jones and J. H. Campbell were ordained at the same time, and by the same ceremony.) In January, 1831, he entered upon his ministerial duties, which were discharged with so much zeal and ability that he at once won the confidence and affection of his brethren. In October, 1832, he accepted an invitation to take charge of the Baptist church at Macon; but, after remaining there a few months, he returned, in the spring of 1833, and resumed his connection with the Sunbury church. In 1835 he was called to the pastorate of the Baptist church in Savannah, and after spending a year with them, was again called back to his first charge, the Sunbury church; and, in consequence of the declining health of his father, he felt it his duty to return. In 1840 he became the pastor of the North Newport church, in Liberty county. He was, also, for several years, pastor of the South Newport church, in McIntosh county. The Baptists in Liberty county have at no time been very strong, except with the colored population, among whom they are the prevailing denomination. Of late years the number of white communicants has been greatly diminished by removal and death. Sunbury, where their chief strength lay, has been almost entirely forsaken. The dead who sleep in its quiet grave-yard, and whose faces are not forgotten by the present generation, outnumber far its living inhabitants. The old church is still there, it was burned to the ground by Federal soldiers during the late war. Like a lonely sentinel amidst surrounding desolation. Faithful to its office, its old bell yet breaks the silence of the Sabbath morning to herald the coming of the missionary to the negroes, who, for convenience, meet there from different points in the neighborhood, and for whose sake a church organization is still preserved. North Newport has also suffered severely, but not to the same extent, from the same causes. Winn, and the elder Screven, and Dunham, and the elder Law, whose names are fragrant in the memory of Baptists, have years ago entered upon their rest. Those who succeeded them in the ministry have been called to other fields of labor in our own and in heathen lands. The excellent brother whose career I have undertaken to trace, remained and toiled through all discouragements in a position that promised but little reward beyond the consciousness of a faithful discharge of duty. Deeply concerned for the spiritual welfare of the negroes from the commencement of his ministry, he had been accustomed to devote part of his time to their special benefit, and for several years previous to his death, the largest part of his services was given to them. He was successful in his labors among them, an evidence of which is found in the fact, that a short time previous to his fatal sickness, he baptized thirty-six, and had, at the time of his death, about sixty candidates for baptism. This was no unusual occurrence. Nor was it the result of excitement. They were well instructed and intelligent converts. It was his custom (as it is that of the Presbyterian brethren engaged in the same work in Liberty county) not only to preach to them, but also to teach them orally, old and young, upon every occasion, either before or after the sermon. He felt that the soul of the black man was as precious to the Saviour as that of the master, and every heart that loves Christ and the souls of men, can appreciate the interest for this class and sympathize in the reluctance with which he would contemplate a removal from his charge, that would perhaps leave them without a shepherd and guide. His ambition was not for worldly distinction, but to do his Master's will, and to do it well. Had he sought distinction, it would not have been in vain. The positions he could have commanded would have opened to him a field in which he could have gratified such a desire, had he cherished it. A few years before his death, he was elected professor in the theological department of Mercer University, but preferring the more immediate duties of the ministry, he declined. He continued in the field of his early labors until attacked by a malignant disease, to which he was much exposed in attendance upon sick and dying friends, and which terminated his life while he was yet in the vigor of manhood, on the 5th of October, 1853. From the commencement of his illness his sufferings were great--so great that he was unable to converse; and, though sometimes bewildered, he was frequently heard to say, "Thy will, O Lord, not mine, be done!" and to repeat some passage of scripture suited to himself and his sorrowing family. His last words were two verses of that beautiful hymn commencing" There is a land of pure delight." It is no unmerited eulogy to say, that the subject of this notice, in intellectual endowments, in devotion to his high calling, in earnest eloquence, and in fidelity to his office, occupied a very high rank in his profession. Endowed with talents that might have qualified him for any station, he knew no ambition but to serve God acceptably; he coveted no honor but that of being "found in Christ." The buoyancy [bouyancy] of his spirits and the warmth of his heart, his frankness and the high tone of feeling which gave a beautiful finish to his character, rendered him a fascinating companion and a valued friend, while his integrity and manly independence secured the respect of all. His wit and genial humor in social intercourse made him highly attractive to all classes, and especially to the young, over whom his influence was happily exerted. Social in his feelings, he did not seclude himself in cold isolation from the world around him; but having a heart that could participate in the happiness and sympathize in the sorrows of others, he gave freedom to the noblest emotions of the soul, and endeared himself to his friends by identifying himself with them in every scene of life. His attachments were strong, and he made no professions of regard but such as were the spontaneous breathings of a warm and generous heart. No man had warmer friends, and no one was worthier of them. As a preacher, he was nice in his discriminations, unfolding the doctrines of the gospel with clearness, and applying them with great power to the practical duties of life. Independent in thought, and bold in declaring what he believed to be the truth, his sermons were rich in matter, logical, and habitually instructive. His preparations for the pulpit were thorough, and when he entered the sanctuary, it was with beaten oil. Ardent in feeling, his eloquence was often highly impassioned, and his whole manner was well fitted to give effect to his discourses. His last sermon, which was preached the day on which he was attacked by the malady that terminated his life, is said to have been characterized by remarkable unction and impressiveness. "Christ crucified" was always the burden of his preaching, as it was the ground of his hope. Mr. Law was rather below the medium height, well formed, and of agreeable personal appearance. A free, open countenance, sparkling brown eyes, and a head of fine intellectual development, were expressive of frankness, vivacity and intelligence. His physical, intellectual and moral man were in admirable harmony. Mr. Law was married on the 13th of January, 1831, to Ellen S. Barrett, of Augusta, Georgia. This estimable lady, with ten children--nine sons and a daughter--survived him. His oldest son had just entered the profession of medicine, and the next that of law, at the time of his death. He was very happy in his domestic relations, and proved to the wife of his youth a devoted husband. Practically a stranger to austerity, his children were encouraged to be open and frank in his presence. At the same time he held them under all needful restraint, thus blending, in his intercourse with them, the freedom of companionship with the authority of "one that ruleth well his own house." His servants were brought under the same rule of kindness and decision by which he controlled his children. His interest in this class of our Southern population I have already referred to, but it may not be out of place here to remark that he was, in turn, greatly loved by them, and little is hazarded in saying that, in all our broad domain, no servant of Jesus is more sacredly enshrined in the hearts of the grateful children of Africa, who received the gospel from his lips, and to whose spiritual good his life was consecrated. Samuel S. Law 1774 The Rev. Samuel Spry Law, the son of Joseph and Elizabeth Law, was born in Liberty county, Georgia, in the year 1774. His father removed from Charleston, South Carolina, some years before the birth of his son, Samuel, and settled on the seaboard of Liberty county, and engaged in planting. He was a man of piety an a member of the Episcopal church of strict integrity and great firmness. His mother, whose maiden name was Spry, was a woman of uncommon fortitude, as we may learn from a little incident in her life, which occurred during the darkest period of the revolutionary war. On one occasion, while her husband was absent from home, their house was plundered by the tories. She was alone with her children. Upon leaving, they attempted to set fire to the house, but to this she would not submit. As soon as they had kindled a fire, she extinguished it, for which she was knocked down. They attempted to fire the building the second time, and the second time she put the fire out and was knocked down. This was repeated the third time, when some of the party, with a little more feeling than the rest, persuaded their companions to desist and not burn the house. Their son, Samuel, inherited the firmness of his parents, for he was a man of undaunted courage and great firmness of purpose. He grew up during the days of "saddlebag teachers" and "old-field schools"- names very expressive of the intellectual furniture of the schoolmaster, and literary fertility of the institutions and he consequently received only the barest rudiments of an English education, such as spelling, reading, writing and simple arithmetic. The best advantages he enjoyed during his youth, were from a two years' residence in the family of a French Marquis, on Sapelo island. In that family he learned to speak the French language with tolerable fluency, and he there acquired that ease and suavity of manners which continued with him through life. After he became of age and settled in life, his position in society gave him the advantages of association with intelligent and educated men, which his naturally strong mind and sound judgment turned to good account. His occupation was that of a planter. Up to the age of forty, he was strictly a man of the world. He was a man of high toned feeling, proud, fond of gay life, generous and hospitable almost to a fault. He was passionately fond of military life, and indulged his taste as far as circumstances would allow. At the age of twenty-five, he married Miss Mary Anderson, of Liberty county, who lived but eleven months after the marriage. She left one son, who survived his mother but eighteen months. In 1802, he was married to Miss Rebecca G. Hughes, of Charleston, by whom he had ten children, some of whom are still living. Soon after his second marriage, he made Sunbury the place of his summer residence. In this place there was a Congregational church, and about this time a Baptist church began to rise up under the labors of Rev. C. O. Screven. Mr. Law and his family became members of the congregation of the Congregational church, and some time after his connection with that congregation, he was elected clerk of the selectmen, as we learn from a letter dated 1811, written by the Baptist church to the Congregational church, and addressed to Captain S. S. Law, as clerk of the selectmen of the Congregational church. In the opposition (and there was much,) that was made to the establishment of a Baptist church in Sunbury, he took a very active part. Some one or two years after this, his wife having experienced a change of heart, expressed a desire to unite herself to the Baptist church. This was very much against his wishes, and contrary to his expectations, still he did not oppose her, but simply said to her, "You can do as you please; but remember, when I become a christian, I shall go the other way." It was about this time that, rejecting the doctrine of regeneration, he commenced becoming moralist, upon which he rested his hope of acceptance with God. In accordance with his plan, he became a strict moralist, holding worship morning and evening in his family, which he continued for a while, but at length, "finding it useless," as he said, he gave it up. This attempt at self-justification by good works, doubtless arose from a heart ill at ease respecting his future state. Among his papers was found a brief account of his feelings, the fall of 1814, before his conversion; it was written after his conversion. Here follows as much of it as is deemed necessary: "The day I was forty years of age, I thought much of another world, and prayed most fervently to God that if there really was another state of existence, and a change of heart was necessary, that I might be convinced of it before the year was out, or rather before I was forty-one years of age. My mind was more serious than usual all the fall; frequently found myself absorbed in thought, and at times so absent that I was hardly able to attend to business. In the month of December following, a Mr. Flint, a young clergyman from New England, came to my house. I was pleased with his appearance and manners; he was to preach in the meeting house in the evening. I at first thought I would go and hear him preach; again I concluded I would not go; that I seldom heard any preaching which was of benefit to me. The thought then occurred to me that on my birthday I had prayed to be made sensible of the reality of religion, and if there was any truth in it, to be convinced of it in the course of the year. This question was then suggested to my mind: What are considered the effectual means of salvation? God maketh the reading, but more especially the preaching of his word, an effectual means of salvation. While reflecting upon this answer, the expression, 'especially the preaching of his word,' struck me so forcibly that my mind was made up in an instant to go and hear the preaching in the evening, which I did. While standing up during the first prayer, my heart was lifted up to God in prayer, that if a change of heart was necessary to salvation, I might be convinced of it that night. The sermon was from the text, 'Repent, for the kingdom of heaven is at hand.' During the sermon, I felt that the foundations of my moral system were giving away, and that I must repent of even my self-righteousness, which I had thought would carry me to heaven. When I went to bed that night, I felt that I was one of the worst kind of men." The January following, 1815, being major of cavalry, he was ordered with the squadron to join the troops assembling in Darien to repel a threatened attack upon the place by the English. The stirring scenes of military service would in all probability have erased from his mind the favorable impressions that had been made upon his heart just the month before, but God was watching over and guarding the good seed that had been sown in his heart. When one day he was about to engage in drilling the squadron, he was taken suddenly ill and would have fallen from his horse, but was prevented by his aid and a very intimate and dear friend, Captain Joseph Jones, then commanding the Liberty Independent Troop, who took him from his horse and carried him to his quarters. He continued very sick during the stay of the troops in Darien, and he was not able to return home until some time after the army was disbanded upon the declaration of peace. The circumstance of his sudden attack impressed his mind deeply with the uncertainty of life and his entire unfitness for death. As soon as he could ride he returned home, more deeply impressed with the necessity of a change of heart and more troubled about sin than when he left it. He continued in a very distressed and dejected state of mind until the April following, when he found peace in believing in Jesus Christ. A few days after indulging a hope, he applied to the Sunbury Baptist church for membership, and being received for baptism, he was, on the 30th of April, 1815, baptized by Rev. C. O. Screven, the pastor, and became a member of the church. Years afterward, when reverting to this period of his life, I have heard him state that when he left his house to go to the church to relate his experience, he felt that his strength would fail him before he reached the meeting house. His feet seemed weighted with lead. He felt that his mind was all darkness, that he had nothing to say, and he wondered why he was going. After reaching the meeting, and he was called upon to relate what God had done for him, he arose and commenced, and though at first embarrassed, yet soon light burst in upon his mind. His heart became filled with the love of God, his tongue became loosed, and he knew not when or where to stop. So affecting was the relation he gave of God's merciful dealings with him, that there was not, I have heard an eye witness state, a dry eye in the house. In the brief account he gives of his conversion, from which an extract has already been given, he thus speaks of his feelings after his conversion: "I feel that I have been asleep for many years and have just a woke, all nature is more beautiful around me, whereas all was gloom and despair. God has withdrawn far from me, and left me to myself because I did not desire the knowledge of his ways. I had thought I would build up a system of morality to save myself, until he convinced me that it was without any foundation, and he overthrew it all at once, just when I was consoling myself that I was getting it to be a very perfect structure. No man on earth could have convinced me of my error, and I did not attribute it to anything Mr. Flint said, or to his knowledge of the human heart, but that he was sent by God with such words in his mouth to convince me that I must repent of all my sins, and even of all my self-righteousness, and that I must build upon the chief corner-stone, Jesus Christ. After my conversion, I commenced the worship of God in my family. I had once before attempted it, but gave it up, considering it useless, but I now regard it as one of my most important duties and one of the greatest pleasures of life to acknowledge our sins before God, to ask for pardon, to return thanks for all his blessings, and to glorify his great name. Indeed, I feel that I might as well try to live without food and sleep as to live without endeavoring to glorify God." His connecting himself with a Baptist church was somewhat remarkable, as all his former prejudices were in favor of the pœdo-Baptists. He had been brought up in the faith of pœdo-baptism. His father was an Episcopalian, and all his brothers who had professed religion were members of a pœdo-Baptist church. But he consulted not with flesh and flood, and taking his Bible for his guide, he followed what he believed to be its teachings. This disposition to follow not men but the word of God, as the only infallible rule of faith and practice, which was thus clearly manifested in his first step in his christian life, governed him through the whole of it. Conscious of great spiritual ignorance, but relying upon the safety of the direction with the promise annexed, "If any man lack wisdom, let him ask of God, who giveth liberally and upbraideth not," he applied himself diligently to the study of the scriptures. He asked and studied, and studied and asked again, and he asked and studied not in vain. The almost worn out leaves of his Bible are witnesses of his constant application, and there are many now living who can testify to the thoroughness and soundness of his knowledge of the fundamental doctrines of the Bible. From the records of the Sunbury Baptist church we learn that he was elected clerk of the church in the place of Sumner Winn, resigned, on the 17th of August, 1816, a little more than a year after becoming a member. Having lost his second wife, he was married to Miss Temperance Wood, of Sunbury, on the 1st of December, 1818. By this marriage he had three children, of whom only one survives. May 15th, 1819, he was elected and ordained to the sacred office of deacon. No one, perhaps, possessed more fully than he did the qualifications for this sacred office. He "sed the office of a deacon well," for he did thereby "purchase to himself a good degree," whether by this be meant an elevated station as a christian, or a higher post, the office of elder or bishop, and he did, sooner than christians generally, acquire great boldness in the faith. In filling the office of a deacon, he did not limit himself to serving tables. He freely and humbly exercised the gifts God had given him, having an ardent desire to glorify God in his day and generation. The health of Mr. Screven being infirm, from a cancer in one of his eyes, he gave him much assistance in attending to the colored people of the church and congregation. In the conference and social prayer meeting he expounded the scriptures and exhorted his brethren to diligence and perseverance in the divine life. His precepts in the religious meeting were eminently enforced by his daily walk. He labored diligently and perseveringly after that attainment in piety to which he exhorted his brethren. Having for several years exercised his gifts before the church, and having in the opinion of his brethren made considerable progress in knowledge and piety, and showing considerable aptness to teach, his brethren, in order to increase his usefulness, urged upon him the acceptance of a license to preach, which he did. The first notice we have of his preaching as a licentiate is from a minute in the church records, dated November 19th, 1825, in which it is stated that he preached the sermon preparatory to the Lord's Supper we presume because of the indisposition of the pastor. On account of the great destitution of ministerial labor within the bounds of the Sunbury Baptist Association many of the churches being almost entirely without the ministration of the word the church called him to go forth as an evangelist, and to this end they invited a presbytery, which convened in the Sunbury Baptist church, December 27th, 1827, who, having examined him, proceeded to ordain him. The presbytery consisted of William B. Johnson, D. D., elders Wilson Conner, Jacob Dunham, James Shannon, and the pastor, Charles O. Screven. It was with particular reference to the wants of the colored people on the seaboard, and the poor white churches of the Sunbury Association, that, in obedience to the call of his brethren, the subject of this sketch consented to assume the duties and responsibilities of the ministry. This was the field of his choice for the desire of his heart was to do good, and in this field he felt he could do the most good. But the providence of God disappointed him in his design of confining his labors exclusively to this field. The Rev. C. O. Screven becoming entirely disabled for preaching from the cancer in his eye, resigned the pastoral charge of the Sunbury Baptist church, May 16th, 1829. The church, in her destitute situation, looked to him to go in and out before them, and to break unto them the bread of life. He was unwilling to take the oversight of them, because, from his want of education, he felt that he was not qualified to be the religious teacher of such a congregation as then met in Sunbury for worship. But rather than the church should suffer, and there being hundreds of colored people connected with it who must be taken care of, he determined, in the strength of the Lord, to take up the cross in their service. In connection with this church, he also served, but not as pastor, the North Newport Baptist church, Liberty county. Though, by this arrangement, his itinerating was curtailed, still it placed him, perhaps, more fully in one part of the field of his choice the colored people; for there were a great many connected with the churches and congregations he now labored with. To the colored people of the North Newport church and congregation he devoted the afternoon of every Sabbath he preached in that church. In the fall of 1830, his son, J. S. Law, returned from the North, where he had been pursuing a course of theological studies. As the church could now be supplied without him, and still wishing to carry out his original plans, he gave up the charge of the church. The following year, receiving a call from the North Newport church to become its pastor, he accepted the call, as this would not interfere with his plans, but further them, and took a letter of dismission from the Sunbury church to the former. About this time the Rev. C. C. Jones commenced his labors among the colored people in Liberty county, and he found in him a warm, zealous and efficient supporter and fellow laborer. Oh, how his heart leaped for joy when he first witnessed the performances of the colored children in the Sabbath school, under the instruction of Mr. Jones. He rejoiced, for in this system of instruction he saw the prospect of materially and permanently improving the moral character of our colored population. Three or four years before his death, he gave up the charge of the North Newport church and gave his whole time to preaching to the poor white churches in the back parts of Liberty county, and in some of the adjoining counties, and also to the colored people. We come now to the closing days of his life, which "were, indeed, dark, painful, distressing in the extreme." From his strong frame, robust constitution, almost uninterrupted health and his habit of life, one would have judged that he certainly would have lived out the full measure of the days allotted to man in this life. But, without any previous sickness, his health, without any apparent cause, began suddenly to decline in the summer of 1836. The best medical advice was obtained upon the first indications of disease, but it was of no avail, for he continued gradually to waste away, in flesh and strength. He suffered no pain, but experienced a most unpleasant and indescribable sensation in his left side, which he more than once said he would cheerfully exchange for acute pain. He was not confined to his bed nor to the house during the first part of his sickness. His appetite was good, and he experienced no inconvenience from eating whatever he relished. Every remedy tried by his physicians failed, and they were at a loss to know what was the true nature or precise location of his disease. To one of his physicians, who was speaking to him of the novelty and hidden nature of his complaint, he calmly replied, "God has a way to take every man out of the world, and the disease from which I am suffering is the way in which I am to go." He seemed fully impressed from the first of the attack that he should not recover. He arranged all his worldly matters in the first stage of his sickness, and then dismissed them from his mind as things with which he had no more to do. He often spoke of his approaching dissolution, and he truly spoke of it as one who was strong in the Lord. No doubt overshadowed his faith no fear disturbed his hope. His soul rested with unshaken confidence in the merits of Christ for acceptance with God. He was usually cheerful, yet it was the cheerfulness of the christian chastened to a temper becoming one who felt that the time of his departure was at hand. Such being the uniform tenor of his mind during the summer and fall, how great was my astonishment when, on the 9th of January, 1837, at four o'clock in the morning, he had me called to him (Rev. Josiah S. Law).When I came to his bedside, he told me, with the deepest distress, that he had been deceiving himself; that he had never known Christ. He expressed himself in such a manner as induced me to ask him if he had been living in any secret sin. He exclaimed, "God forbid! I have never sinned knowingly and intentionally against God since I professed the name of Jesus. But," said he, "I am lost, I shall be damned." I was so perfectly astounded I knew not what to say. After a little pause, he again exclaimed, "But God will be glorified!" I asked him if the thought that God would be glorified in his destruction gave him any satisfaction? He replied, "Yes, the glory of God is all I desire, whether it be in my salvation or in my condemnation if He be glorified, I am satisfied." I remarked to him that an unregenerate man could not feel so. He answered, "My mind is much enlightened, but my heart is destitute of holiness." Finding it useless to argue the point with him, I turned the conversation so as to lead him to express himself upon the great love of Christ, his favorite theme. It had the desired effect; he was soon melted into tears, and after a few moments, became composed in his mind. The next day, Tuesday, he was still more gloomy than at any former period. He said he was without hope and without God. I told him his feelings were the result of his disease. He replied, Do not deceive yourself; I am a monument of God's vengeance, and he will make me an example to all others." I took him to ride and tried in every way to divert his mind, but it was useless dark melancholy seemed settled immovably on his mind. For the first time I feared he was becoming insane. He had not yet been confined to bed. Though I hoped and prayed God would save his servant from such a terrible affliction as the loss of his reason, yet he saw fit to order otherwise. On Friday morning the seal of insanity was fixed, blotting out all hope, and overshadowing the whole family with the deepest gloom. On that terrible morning he became angry with me for praying for him during family worship. He had not risen from his bed. He called me to his bedside, and in the most preemptory manner commanded me never to pray for him again. He refused his food, and gave such evidence of entire insanity that from that day until I closed his eyes in death I never left him. To the inquiries of his friends who came to see him respecting his health, he had but one answer, "Lost, lost forever!" His physician now blistered him extensively, which confined him to his bed, and which he never left until carried to the place appointed for all living. For whole nights would he lie without closing his eyes, grinding his teeth and speaking in the most terrific language of the destruction that was coming upon him. Sometimes he would rouse up from his slumbers at night and inquire, "Is it time or eternity?" Upon being answered that it was still time, he would in the most thrilling manner exclaim, "Eternity! oh, eternity, eternity!" During his derangement, which lasted until a few hours before his death, he had two lucid intervals. Of one of them, the last before the day of his death, being the clearest and longest, though only lasting three hours, and the most satisfactory, I shall give a minute account of it: On Wednesday morning, 1st of February, his paroxysm of insanity was unusually violent and he was entirely unmanageable. He would not allow me to do anything for him, not even to approach his bed. About midday I heard him say, as though speaking to himself, "I cannot give up Christ." He then beckoned me to him. On going to him, he asked me if I thought he would ever give up Christ? I replied, "No, I am satisfied that you cannot." He then said, "I shall never give him up." He asked me to pray for him, which I did. I regarded this request as a good indication of returning reason, for it was the first time he had made such a request since the morning he angrily commanded me not to do it. After prayer I recited several passages of scripture to him, with which he seemed much pleased. Upon repeating the verse "I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us," he exclaimed, "Glorious truth! delightful truth!" I also repeated, "We are saved by grace, through faith, and that not of ourselves, it is the gift of God." He remarked, "Grace, grace, and only grace." I repeated many more suitable to his condition, which seemed to fill him with delight, and, what was a little remarkable, of every verse I quoted he would immediately tell me in what gospel or epistle and chapter it was, and its number. Whilst engaged in this exercise I placed my fingers upon his pulse and found it so feeble I thought he was sinking. Upon doing this he remarked to me, "I am almost gone." I asked him if his head had not been very much confused? He replied, "Yes, but it is much clearer now." As soon as I was satisfied that he was himself, I called the family and told them his reason had returned, but I thought he was sinking fast. He recognized the different members of the family. About this time a very dear and intimate friend of his came to the house, and I asked him if he wished to see him? He said "Yes." Upon his coming into the room he grasped his hand and thus spoke to him, "Have you come to see me? Have you any hope? What is your hope? Oh, I beg you as a dying man not to put off repentance another day. You see what a poor, wretched creature I should be if I had put off repentance to a dying bed." As soon as the brethren in Sunbury heard of his situation they came to see him. He addressed them all affectionately by name and told them he was going home. But his hour had not yet come. He had not yet drunk to the full of the cup his heavenly father had given him to drink. As soon as his fever returned, he lost himself and became as entirely deranged as ever. His sufferings increased as he drew near his end. On Saturday, the 4th, he was again more lucid in his mind, but it was very apparent that he was failing fast. About two o'clock in the afternoon he suffered the most excruciating pains. He would entreat us not to keep him, he was anxious to depart, for he felt that he rested upon the "Rock of Ages" and had no cause of fear. From the last mentioned hour until eleven o'clock at night, when he closed his eyes in death, he had scarcely a moment's ease. During these hours of increased and increasing pain we were continually shifting his position, but he found no ease until death came. Precisely at eleven o'clock p. m., 4th of February, 1837, I closed his eyes, and thus closed a scene of suffering and affliction which, thank God, is seldom felt or witnessed. During the above scene I heard him indistinctly articulate, "Acts 7th," had not time then to look for the passage, and in the wretched state of my mind I could not think of any verse in the chapter suited to his case, but it was evidently the fifty-ninth verse, "Lord Jesus, receive my spirit." He was indeed baptized in sufferings, that he might, no doubt, rise to that far more exceeding and eternal weight of glory. Oh, how sweet must have been his entrance into rest! How gloriously great his transition from a world of suffering to a heaven of unspeakable bliss! It is not flattery, nor is it saying too much to state that few, if any, ever made more rapid progress in piety, and in the knowledge of our Lord Jesus Christ. Neither is it said to his praise, but to the magnifying of that grace which made him what he was. Religion was not with him a mere profession, neither was he governed by mere impulse in the discharge of its duties, but it was fixed in his heart as a living, abiding and sanctifying principle, impressing itself upon his character in every relation of life. In the very beginning of his christian life, he made holiness of heart the chief aim, and the service of God the great business of life; and to these two objects he devoted time, talents and property. In the very outset, long before he entered upon the ministry, he gave much of his time to prayer and the study of the scriptures. When business called him away from his study, he carried with him his pocket testament, that he might employ his leisure moments in reading and meditating upon divine truth. He "searched the scriptures daily." He was in the habit of rising early in the morning and spending the time before the hour of family worship arrived in devotional exercises. To this may be attributed the fervor and spirituality with which he conducted this delightful exercise. He was ever careful to suffer nothing, aside from the providence of God, to interfere with worship in his family, morning and evening. His domestic altar was held most sacred, and upon it he seemed ever anxious to lay his best sacrifice. In conducting worship in his family, his custom was to accompany the portion of scripture read with some practical remarks, suited to the wants and understandings of his family. He was, indeed, the christian in his house, seeking, by precept and example, to lead his children and servants to Christ. In the church he seemed to have but one end in view; the honor and glory of Christ. To his brethren he was kind, affectionate and faithful, sympathizing with them in their afflictions, warning them when careless, and reproving them when they offended. He regarded it as a high privilege, as well as sacred duty, to aid his pastor in every way he could in advancing the cause of Christ. In his intercourse with men of the world, he never lost sight of his calling as a christian, nor of their condition as sinners against God. Hence, he never lost an opportunity of speaking a word for God. So common was it with him to change conversation from worldly topies to those of a religious nature, that it was often said by his worldly acquaintances, "No matter what you talk about to Mr. Law, he will find something in it upon which to change the conversation to the subject of your soul's salvation." He attained unto great spirituality of mind, and if it be true that "out of the abundance of the heart the mouth speaketh," then was his heart full of the love of Christ, the holiness of God, and the blessings of salvation, for these subjects formed the burden of his conversation. He was a most scrupulous observer of the Sabbath; he "remembered the Sabbath day to keep it holy." By Saturday evening sunset, all his worldly business was closed up and laid aside, and he commenced the preparation of his heart and mind for the duties of the approaching Sabbath. So thoroughly was his mind trained to communion with divine things on this holy day that, on one occasion, after he entered the ministry, he was threatened with great pecuniary loss, from the failure of a friend for whom he had indorsed, which cost him much trouble and anxiety for weeks before he got through with it; and, though he was harassed and worried during the week, yet he told me afterwards that when the Sabbath came his mind was as perfectly calm and free from all disturbances of a worldly nature as it would have been had no difficulties existed. He spoke of it as a manifestation of God's goodness to him. During his christian course, he was called to pass through some dark and severe scenes of affliction. By the bedside of an affectionate wife and five children has he been seen to stand, at different times, in all the calm serenity of submission to the will of God, and placing his hand upon their eyes closing in death, express the resignation of his soul in the solemn words of inspiration, "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." His confidence in God seemed never shaken. The chastisements of his heavenly Father taught him not to love the world, nor the things of the world, and clothed him with humility as with a garment. Such was his resignation under these afflictions that an intimate friend of his a man of the world upon one occasion of severe bereavement, remarked that his religion had destroyed his natural sensibilities. But could that friend have witnessed the deep struggle, the bitter conflict between natural affection and the duty of submission to the will of God, he would have been constrained to acknowledge that the affections of the heart had not been impaired, but subdued to the recognition of a higher relation, for a more affectionate husband and father never lived. He was a christian of the kindest and most benevolent feelings. During seasons of severe sickness in Sunbury he was found day and night by the side of the sick and dying, administering to soul and body. As a christian master, he felt deeply the responsibilities of his station. Frequently, upon visiting his plantation, he would call his servants off from their work and assemble them for religious instruction. He often talked to them privately and personally respecting their soul's salvation. He treated those of his servants who professed religion as fellow christians. He never punished them for misconduct before laying their case before the church. He was an active and liberal supporter of all the benevolent institutions of the day. He conscientiously gave according as the Lord had prospered him, and if the loss of a crop rendered stricter economy necessary, he economized in his family, and not in his contributions to the Lord. He lived as one who was not his own, but bought with a price, even with the precious blood of Christ. As a preacher, it was not to be expected, inasmuch as he never received an education, was altogether unaccustomed to study, and did not enter the ministry until late in life, that he would have become what is usually termed a great preacher; but, under all disadvantages, it may, in strict truth, be said, he did become a good preacher, able to divide the word of truth aright, and to give each his portion in due season. If to preach the word, be instant in season, out of season, reprove, rebuke, exhort, with all long suffering and doctrine, constitute a good minister of Jesus Christ, then was he one. His sermons were prepared with much care and study, in doing which he used no other help than a Bible, with Scott's references. It was in this way he studied the scriptures almost exclusively, interpreting scripture by scripture. His sermons were sound and practical, generally well arranged, and often exhibiting deep thought and much patient study. Upon the great doctrine of "justification by faith" he dwelt much, and upon this subject he preached with great power, In preaching upon all the fundamental doctrines of the gospel, he was free from all speculation, and from everything like an attempt to be wise above what is written. He was content to give a plain, scriptural view of his subject and enforce the obvious duties it imposed on men. In preaching, he showed great familiarity with the scriptures, quoting freely and accurately from them, and giving chapter and verse from memory. In his delivery he was fluent, rapid and animated, always throwing his whole soul into the application of his discourses. He was much gifted in prayer. In witnessing his pulpit performances, one could not but feel that he was listening to a man who spake as though standing in the presence of the Great Head of the church. He preached the gospel without charge to the churches, but with cost to himself; for, though he had a large family to provide for and educate, a small property to do it with, and somewhat in debt, making the most rigid economy necessary in order to get along, yet he paid another to attend to his business, that he might give himself wholly to the work of the ministry. He trusted in the Lord, for in the Lord Jehovah he knew was everlasting strength. Jack Lumpkin A brother of Governor Wilson Lumpkin, was born in Virginia, about 1784, joined the church at County Line, Oglethorpe county, and was ordained in July, 1812, by Jesse Mercer and Thomas Rhodes. His residence for many years was near Antioch, some seven miles west of Lexington, where he died in 1839. He had been to Mississippi, where he had settled a plantation some years previously, and returned, much fatigued with the journey, was soon taken sick and died of a fever. Mr. Lumpkin was a laborious minister of Jesus Christ, and was pastor at Antioch some twenty-five years, also at Shiloh, Beard's meeting-house, Newhope and other places. He was active in raising up Mount Pleasant, and was pastor there some years. About 1818 he fell into a desponding frame of mind, his health was much impaired, so that he did not preach much in two years; but when relieved of his despondency, he was even more active than ever in his Master's cause. He was a very conscientious man, and could not be persuaded or driven out of the path of rectitude. No pastor was more beloved. His affectionate manner and feeling preaching endeared him very much to all his congregations. His opportunities for education were not favorable, but he had a good native mind and thoroughly studied the scriptures. About 1821 he procured a small but valuable library of standard and theological works, which he studied with assiduity, and from which he derived much knowledge. Prior to this period, his membership was in a church in the Sarepta Association, by which he was chosen as one of a committee to meet our Presbyterian brethren to devise some means to prevent Sabbath breaking and kindred vices. Mr. Lumpkin did not regard the Sabbath in the same light in which others regarded it, i. e., he did not attach such an over-degree of sanctity to it as to place it above all other gospel requisitions. Nothing definite was accomplished in his conference with the Presbyterians. It should not be inferred that Mr. Lumpkin was a careless observer of the Sabbath. Nothing would be further from truth. John Lumpkin, his father, when he came from Virginia, say 1785, settled some ten miles southeast of Lexington, Oglethorpe county, which was his unchanged residence until death removed him, about 1834. He was not a religious man. He was in the Convention to revise the State Constitution, and also in our Legislature. Mrs. Lumpkin was a devotedly pious woman. Neville Lumpkin, one of the sons of the subject of this notice, was a young minister of much promise. He had charge of the same churches served by his father at the time of his death. He likewise died suddenly, in 1843. ©2007- 2009 Genealogy Trails