An old Georgia Baptist Church

“It would be difficult to overestimate the importance of Silas and Jesse Mercer and the Powelton Baptist Church to the remarkable growth and success of the Baptist denomination in Post-Revolutionary War Georgia. The history books are full of references to these icons and to the importance and stature of Powelton Baptist.” (Powelton Baptist, at Historic Georgia Churches)

Powelton Baptist Church in Hancock County is one of the state of Georgia’s oldest Baptist Churches. (The oldest, Kiokee, was organized in 1772.) Powelton was organized as Powell’s Creek Church by Silas Mercer, John Harvey, and John Thomas on July 1, 1786, with 26 original members. Silas Mercer became the first pastor. Jesse Mercer, son of Silas and namesake of Mercer University, became the pastor 1797 and served until 1825. 20 years later in 1806, during the tenure of Jesse Mercer, the White Plains Baptist Church was organized by members from Powell’s Creek.

Powell’s Creek is significant in my personal history because my Vaughn and Parker ancestors were affiliated with the White Plains Church, and the Smyrna Church organized out of White Plains in 1828. (In fact, there were Parkers in the Powell’s Creek Church, but I do not think I had any direct ancestors who were members there. Further research might prove I am mistaken.)

When I saw the baptismal pool, a walled-in spring, it reminded me of our somewhat more rustic Texas version, a spring at Chinquapin enclosed with heart pine lumber by Smyrna Baptist Church circa 1873. Part of the difference, no doubt, is that the Rusk County walled spring has suffered from some 125 years or so of abandonment to the woods.

Surprisingly, some of the existing Powelton building dates back to a structure built in 1798. Note that when some people refer to Powelton as “Georgia’s Oldest Baptist Church” they actually mean “Georgia’s Oldest Baptist Church Building.”

Historical Marker

Siloam Baptist, Greene County, formerly Smyrna

Historic Rural Churches of Georgia posted pictures of the building of Siloam Baptist Church of Greene County, Georgia. Siloam was originally called the Smyrna Church when it was organized in 1828, and was in the Smyrna Community. A later post office application changed the community name. Click HERE to see pictures and story. 

My ancestors Wyatt and Eliza Jane (Parker) Vaughn were early members of this church, as well as others of the Parker family. Several folks from Greene County populated the eastern portions of Rusk County, Texas, and some of the western portions of Panola. These folks became members of existing churches and/or organized new ones. They were in Baptist churches such as Liberty, Mt. Carmel, Mt. Zion, Shiloh, and so on. In August of 1873, some of the Parkers from Georgia, as well as others who had been members of the Mt. Carmel Church, organized the Smyrna Baptist Church. On August 19, Martha Frazier (originally of Greene County) joined by letter of recommendation. On February 14, 1874, my great-great-grandmother Eliza J. Vaughn came on letter of recommendation (her husband was already deceased).

I have long assumed that, in addition to choosing a Bible name, these Georgians named their church Smyrna because of their former connection to the Smyrna Church in Greene County, Georgia. This year, Smyrna Baptist Church of Rusk County, Texas will celebrate its 150th anniversary, Lord willing.

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Organization minutes of Smyrna Baptist Church, Greene County:

December 19, 1828

A Presbytery being called met consisting of Brethren R. Pace, J. Roberts and J. Davis, in order to constitute a Church. Brother Pace Preached the Sermon from Colosians the 3rd & 1st. If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God. After which, Bro. Davis made some appropriate remarks and prayer, and then Proceded to the Constitution of the Church. Bro. Roberts asked the necessary questions. Prayer by Bro. Pace

Charge by Bro. Davis.

Done the 19th December 1828
Vincent Sanford, Clerk P.T.
Presbytery: Richard Pace, Joseph Roberts, Jonathan Davis.

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Organizational minutes of Smyrna Baptist Church, Rusk County:

Sat. before the 3rd Sun. in Aug. 16, 1873. 

A number of Brethren and Sisters met at Chinquapin for the purpose of organizing a Missionary Baptist Church. After divine service by Elder John Sparkman. Solicited brethren called for, none present. On motion Bro. John Deason was called to preside with Eld. John Sparkman, Bro. F. O. Galloway to act as clerk protem. Opportunity then extended to those wishing to unite whereupon 17 came forward with letters of recommendation and were received. Namely E. S. Parker, Rebecca Parker, Jasper Parker, G. A. Parker, M.  T. Wells, E. Wells, W. J. Parker, C. A. E. Parker, Martha Moore, J. F. M. Reid, Mary V. Reid, Robert P. Goldsberry, Nannie E. Goldsberry, G. W. McNew, Martha McNew, C. M. Holleman, F. O. Galloway.  After letters being read, fellowship for each other called for and was granted, then we extended to each other the right hand of Christian and church fellowship. Prayer being offered by Eld. John Sparkman for the preservation and the unity of the church. We then proceeded in conference, elected J. F. M. Reid church clerk. On motion the meeting was protracted. No farther business. Conference adjourned, Conference approved.

            John Sparkman Mod. J.F.M. Reid, C.C.

Rev. William W. Maund

I prepared the following information for Find-A-Grave, decided to edit it a bit and post it here for Baptist historical information. Though I don’t use the term “Reverend” personally, Maund did and so I have felt free to use it in regard to him.

William W. Maund[i] was born circa 1800, in Georgia (some sources give Feb. 2, 1801). His parents are unknown. Following the censuses and newspapers, William lived in Albany, Dougherty County, Georgia in the 1840s, Wakulla County, Florida in 1850, Sabine County, Texas in 1860 & 1870, and Lampasas County, Texas from 1874 until his death in 1883. He apparently first came to Jasper County, Texas – he was appointed postmaster in Jasper, Texas in 1854. William married first [Name Uncertain], and second Caroline [Last Name Uncertain].[ii]

William W. Maund was in Texas by 1854, based on his appointment as a postmaster in July of that year.[iii] He pastored churches in the Bethlehem Baptist Association, and served as moderator of the association 1855-1859. Maund served on the presbytery to organize the First Baptist Church of Jasper, December 23, 1855, and was the church’s first pastor.[iv] He, his wife, three daughters and sons-in-law moved to Lampasas in the fall of 1874.[v] In 1877 he was preaching at the Baptist Church at Lampasas on the first Sunday of each month at 11 a.m. A Primitive Baptist preacher, John S. Smith, had the 2nd Sunday, and another Baptist preacher, H. P. Burroughs, had the 3rd Sunday.[vi]

The following references that are probably the same Rev. W. W. Maund, with little likelihood of being incorrect:

• W. W. Maund was clerk of the Hephzibah Baptist Association in Georgia from 1832-1836 (The Hephzibah Baptist Association Centennial, 1794-1894, by Washington L. Kilpatrick, p. 181)
• W. W. Maund preached at Albany Baptist Church, Albany, Georgia (The Place of New Beginnings: A History of the First Baptist Church of Albany, Georgia, by James E. Pelham, pp. 37-38, 45; History and Reminiscences of Dougherty County, Georgia, p. 240)
• W. W. Maund was elected to the Albany city council, January 1846 (The Albany Patriot, January 7, 1846, p. 2)

Maund died December 21, 1883, probably at the home of his daughter.[vii] He was (apparently) buried at the Oak Hill Cemetery in Lampasas. However, his tombstone presently has not been located, and may be lost or destroyed. His wife Caroline is probably buried there also.

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[i] Middle name possibly “Wallace.”

[ii] I believe Caroline’s maiden name may have been Young, and her first husband was a Kirksey. Her daughter, Victoria Kirksey, was living with William and Caroline in 1850.

[iii] http://sites.rootsweb.com/~txpost/jasper.html

[iv] Information from the First Baptist Church historical marker

[v] The Lampasas Leader, Friday, March 10, 1899, p. 4

[vi] J. B. Abney of the Christian Church had the use of the building on the 2nd Sunday night; The Lampasas Dispatch, Thursday, May 31, 1877, p. 1;  I have found nothing further on Smith or Burroughs.

[vii] History, Bethlehem Missionary Baptist Association, Pasadena, TX: White’s Printing, 1992, p. 8

Georgia United Baptist

See History of the Baptist Denomination in Georgia

  1. Pursuant to public notice, a large number of Baptist ministers met at Forsyth, Monroe county, Georgia, on the 7th of July, 1836, for the purpose of endeavoring to heal the unhappy difficulties which have existed for some years in the denomination. The morning was spent in prayer by those brethren who arrived in season, and at half past eleven o’clock, at the request of those assembled, brother Jesse Mercer preached from Canticles ii, 15.
  2. At 2 o’clock P.M., the meeting was organized by calling brother Mercer to the chair, and appointing brother I. Langly, clerk, pro tempore. The names of the following ministers were enrolled: Jesse Mercer, Wilson Conner, Jonathan Nichols, Humphrey Posey, James Steely, John Ross, Benjamin Bussey, John Milner, Joseph R. Hand, Jonathan Davis, Isaiah Langly, C. D. Mallary, Green B. Waldrop, Davis Smith, Joseph Chipman, Richard Pace, Henry Collins, 
Francis Callaway, A. T. Holmes, William A. Callaway, J. H. Campbell, George Granberry, Benjamin Roberts, John R. Humphrey, Isaac E. Deavers, Andrew Cumbie, V. R. Thornton, Reuben Thornton, Gideon Leverett, William Henderson, James Reeves, Jacob King, Allison Culpepper, Zed. R. Gordon, James Perryman, Obadiah Echols, James Carter, William R. Wellborn, John W. Cooper, William Maund, George B. Davis, James Davis, Charnick A. Tharp, Ephraim Strickland, Adiel Sherwood, S. G. Hillyer, John Reeves, Jeremiah Reeves, William Byars, Albert G. Beckham, Allen Morris, Jesse H. Davis, Robert Burt... (p. 186)

  1. Do we, as a body, on doctrinal points, hold those sentiments which have characterized orthodox Baptist churches from time immemorial, and particularly as embodied and set forth in the Articles of Faith adopted by the Georgia, Flint River, Ocmulgee and Yellow River Associations? (p. 187)
  “12. The first article was adopted unanimously without discussion. On the first query, after reading one of the Articles named, a general expression of approbation was given by almost every member present, except some few
belonging to the United Association, who dissented. Then each name was called separately, whether the doctrines of the Confession were heartily believed, and all answered Yes. The members of the United Association handed in their answer afterwards.
  “16. The members from the United Association handed in their answer in writing, touching the Articles of Faith : ‘Nothing in the Articles of Faith alluded to, presents any difficulty, except a part of the fourth Article, and some connexion with it in the sixth,’ signed E. Strickland, John Reeves, Andrew Cumbie, William Byars.
  “From this it is seen clearly that they do not agree with us in faith. The fourth and sixth Articles alluded to, are those in our Articles touching election and effectual calling.”

See also Abstract of Principles of the Georgia Baptist Association.

Sing with the spirit and with understanding

Baptist preacher and Sacred Harp composer Henry Smith Rees wrote the following letter to The Musical Million journal. The copy I have is dim in a number of places. Brackets [ ] enclose words of which I was less than certain, and the ellipsis (...) represents a word on which I would not even guess.

COWETA CO., GA., Sept. 7, 1896

                Dear Editor: — The book and other musical matter came duly to hand, but owing to my absence from home at the time, and desiring to examine the book, I have delayed answering. I am still engaged in preaching and serving churches, so that much of my time is taken up in that way and off from home.

                As to the book—CROWNING DAY—so far as I have had opportunity to examine it, I consider it splendid, and a book of rare merit. I intend to exhibit and recommend it to my churches and congregations, and if possible, induce them to order a supply. I [have a thought that if your publications] could be introduced in this section they would supplant others that are being [distributed] to some extent in these parts.

                How you get up a paper of [such ... as] the MUSICAL MILLION for the price at which you offer it is somewhat of a puzzle to me. I regard it, judging from the past and the specimen copy sent me, as among the [best] journals of the day, and worthy of reception in any community or family.

                Through this section but little teaching of music is being done, save instructional teaching in connection with literary schools, and this often by young ladies or girls with but little experience. The most of our singing is learned or caught by the ear, and when such is the case the standard is [apt] to be inaccurate or imperfect. So you can infer that we have but little trained singing in this part of the sunny South. It is true that this is an age of much singing, but whether it accords with Paul’s admonition, when he urges to sing “with the spirit and with understanding,” is a question that should be seriously pondered. I think it well to sing for recreation, but let the music correspond with that end; but when the aim is praise, let it be done in solemn form, with an uplifted heart to God.

Yours fraternally,             H. S. REES.

William Hubbard (1809-circa 1882)

Biography/Obituary of Elder William Hubbard, whom A. N. Whitten described as “the old Cornfield Preacher” who studied at “Pinenut and Candle College,” from The Gospel Messenger (Volume 9, No. 4, April 1887, Butler, Georgia, pp. 161-164), by E. B. Bush of Colquitt, Georgia.

ELDER WM. HUBBARD. 

Elder Wm. Hubbard was born in South Carolina, on the 22d day of April, 1809. His parents, Jno. and Mary Hubbard, moved to Hall county, Ga., in 1818, bringing him with them, then a boy nine years of age. Elder Hubbard was raised to manhood, and married to his first wife, Margaret Morgan, in Hall county, in 1829, and from that union one son was born, who died in the late war, in Virginia. Elder Hubbard told the writer of his conviction for sin, which took place while he was witnessing the solemn service of feet washing in which his first wife — who was a member of the Baptist Church — was participating. After his conviction and deliverance, he joined the church called Liberty, in Lumpkin county, Ga., and was baptized by Elder James Whitten, on the fourth Sunday in June, 1831, and soon after was ordained to the ministry. 

In 1843 his wife died, and soon afterwards he was married to Miss Sarah A. Whitten, of Murray county, Ga., who still survives him; and of this union five children were born, only two of whom are living. At the time Elder Hubbard was ordained there were no so-called Missionary Baptists, but shortly afterwards the great question of foreign missions and the institutions of the day sprang up to the dividing of the Baptist denomination. And in this, as well as on all other questions which threatened the destruction of the church, he took the right side—that of the Primitive Church—and maintained it until the day of his death. In this great controversy public sentiment and prejudice ran so high that he was threatened by a mob; and on one occasion, when threatened at Valley Grove Church, in Murray county, a company of young men rode up by him, when he was nearing the church, with clubs in their hands, and saluted him very politely. They rode along together on horseback, and when they arrived at the church, he hitched his horse, and the young men hitched theirs close by his, and all went in the church together, he taking the stand and the young men taking seats near by. After services, a conference was held in which was considerable confusion and discussion on the mooted question of missions, etc. After conference the meeting adjourned, and he and the young men who sat by so attentively, rode away. Upon inquiry it was ascertained that these young men had heard that certain citizens, and perhaps some members of the church, who were favorable to the Arminian cause, intended to mob him, and his opinion was the Lord put it into the hearts and minds of these young men to protect him. This, however, was unknown to him until after it had happened. 

We feel that although an uneducated man, Elder Hubbard was one of God’s ministers. He had been preaching fifty-three years in the Primitive Baptist ranks without a charge against him, so far as is known by the writer, and having been called upon to fill the highest position within the gift of the churches. He was Moderator of several Associations during his ministerial career, including the Upatoie, Harmony, and in 1880, when the Flint River Association was constituted, as he had moved within their bounds, he joined that Association and was elected Moderator at its first session, which position he held with great satisfaction to the brethren, until the hand of affliction was laid upon him. He was taken ill while on a preaching tour, in Berrien county, Ga., in 1882, and had to return home, where he suffered for several weeks; and after he sufficiently recovered, he visited Brother J. A. Pickron, and while there relapsed and was again brought low by reason of an aggravation of the disease with which he had been suffering. In all his sickness—though being deprived in his last days of articulation—his mental faculties were as clear as when in health. One day while the writer, who was treating his case, was at dinner, he had a vision in open day light, with eyes wide open, in which he said all nature was changed, and it seemed to him as if he was in a perfect paradise. It seemed to him as if the glory of the Lord was shown to him in undescribable brightness— even the trees, houses, and everything else, shined brighter than gold or silver—and when I walked in the room where he was lying, he spoke and told me of what he had just seen. He bore his afflictions with great fortitude, and expressed himself as only waiting for the summons to come. Brother Hubbard leaves a widow and two children, together with a host of the brotherhood, to mourn his death. And well may we say to the bereaved they mourn not as those who have no hope; but to rejoice with the consolation of believing that our loss is his eternal gain. He can now, to all earthly appearances, hear the welcome news: Well done, good and faithful servant, enter into the joys of thy Lord. 

Brother Hubbard had been a faithful minister of the gospel fifty-three years. What a record! We feel the Lord has seen best, in his infinite wisdom, to take our brother from us for his good, and while it has thus pleased him to do so, there is a void in the hearts of the brethren which will be hard to fill. Brethren, pray that the good Lord may send us another minister who will have the gift of teaching as did Brother Hubbard, for we are in a desolate condition as to the ministry, and will be more so, as one and all the ministers in our immediate section, will soon move to Florida. 

Sister Hubbard, widow of our departed brother, still lives with her daughter, Sister Sarah A. Buckhalts, in Terrel county, Ga., and I hope that the brethren in that section, and all other sections, will see that her needs are supplied. Yours, in hope of eternal life, 

Colquitt, Ga. E. B. Bush.