pete yer GAPE Peat aaeat ota eataes LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, N. J. PURCHASED BY THE MrRs. ROBERT LENOX KENNEDY CHURCH HISTORY FUND. a A ee ie A Neng ht. i je on il : & } Nw t SCCHON..t rettevek..” aa coal # i é } } ote ‘aIenhHS UILyYUBvIY pszeIqs[I0 UO ‘000'T ‘QUOTUESEeq *£009‘T ‘saivjsdn AjIOVdvO BSUIVVOS {7Z9XZIT ‘SUOISUZUIIP 'GZGL UL poJONAJSUODII IIMO} ' QYgstT UL peppw AVL UI JO9J 9Z PUB |VINGNSeA {g00‘9Z% JO JSOO VB 4B ‘GEERT UT ‘S9ABIS Aq Ppodze[duIod Vs Church’ There: 2) Gita 40 Pio WR 88 Fos 8 24 CHAPTER Iii. Through Fiery Trials; Andrew Bryan Ordained; The Little Flock Permanently Established; Membership Flourishes; Second African and Ogeechee Churches Organized; In the Geor- gia and Savannah Associations; Death of ReverAndrew- Brvaneer bse r see Feet iF CHAPTER IV. Rev. Andrew Cox Marshall; Period of Great Prosperity and Growth; In the Sunbury Asso- ciation; Organization of the First Negro Sun- day School in North America; The Dissen- CONTENTS. tion; Purchase and Occupancy of the Franklin Square Property; Organization of the Third Pe rICHie Ga DLUSUL UU Cie so ee eae ee CHAPTER V. The Seven Claims of the First Bryan Church Discussed. Our Right’ vindicated —_ 22 --e ss CHAPTER VI. Rev. A. C. Marshall; The Church Back in the Sunbury Association; The Closing Years and Final Death of Rev. Marshall _____~-________ CHAPTER VII. Rev. William J. Campbell; His Wonderful Ad- ministration; The Dissention; His Sad Death CHAPTER VIII. Rev. George Gibbons; His Uneventful but Effec- FIVE BE ASTOTALC Reena et ey Reet ge CHAPTER IX. Rev. Emanuel King Love, D. D.; His Celebrated Adminjstration; Other Labors CHAPTER X. The: Gentennial. Anniversary 22. 2 CHAPTER XI. The Controversy With the First Bryan Baptist Church Investigated and Decided; The ‘“‘Morn- ing News” Clipping by the Missionary Baptist State Convention of Georgia CHAPTER XII. Rev. James Wesley Carr, D. D.; Pastorium Bought; Church Seats Installed CONTENTS. CHAPTER XIII. Rev. Willis L. Jones, D. D.; Mortgage-Burning Realy ese oe oh ie spe eae Sayre Rev. Thomas Jefferson Goodall, D. D.; Church Renovated: New National Prominence _____ CHAPTER XV. Rev. Edgar Garfield Thomas, A. B., B. D.; Troubles Allayed; Bell Tower Reconstructed; Church History Recast: Preparations To Cel- ebrate the Sesqui-centennial Anniversary Planned oe ee ee Sen cP Snes oer oe ane eee Pe CHAPTER XVI. Boards. and” Auxiliary Societies...) 2 ee CHAPTER I. “No better heritage can a father bequeath to his children than a good name; nor is there in a family any richer heirloom than the memory of a noble ancestry.”—J. Hamilton. God is mysterious, and His providences un- fathomable. In the ordinary affairs of men and nations, we daily scan His handiwork and think His great thoughts after Him, feeling that we easily follow their logical sequences and accurate- ly interpret the reasons for various succeeding events. But now and then, as from out of the depths, He chooses an Abraham, or calls a Moses, or prompts a Columbus, or inspires an Edison or a Marconi, or a Carver; and inaugurates new or- ders, displays new worlds, and reveals new forces that startle our reason and frustrate our logic. And for the whence or the wherefore of either the man or his works, we have no answer but God. The First African Baptist Church is verily a child of divine providence. A simple narrative of its origin, preservation, and progress, devoid of Sig.—2. (9) 10 THE FIRST AFRICAN BAPTIST CHURCH any rhetoric to embellish it or fabrication to bol- ster it, is a story more marvelous than fiction and more gripping than romance. In 1750, on a plantation of a Mr. Leile, in the State of Virginia, a little Negro babe was born and called George. His parents being slaves, a hopeless prospect lay out before him. In the natural order of things, he should have lived, worked, and died without our knowledge that such an individual ever existed. But in early manhood speculators brought him to Georgia and sold him to a Mr. Henry Sharpe, of Kiokee, in Burke County, who happened to be a deacon of the Baptist church in that place. Early in .1773, George Leile, as he continued to call himself, heard a sermon that convicted him of sin. After six months of. deep meditation and prayer, George was happily converted and began at once to preach the gospel. Kiokee being a white church, George hesitated to unite with it. But having remarkable success in his ministry to the slaves, Deacon Sharpe had him connect himself with the church, which he did in the same year and was baptized by Pastor Matthew Moore. The church then granted him license and Deacon Sharpe gave him liberty to go from plantation to plantation up and down the Savannah River, which he traversed by bateau, and carried the gos- pel to the slaves. Everywhere George went, he was accepted as a wonder and was heard by both OF NORTH AMERICA. 11 races with fruitful results. He was ordained May 20, 1775, and enjoyed absolute freedom. During this time he was making frequent visits to Savannah, preaching in Yamacraw and Bramp- ton plantation. Contemporaneous with George Leile, there were two other Negro preachers, David George and Jesse Peters, of Dalphinton, S. C., and two whites, the aged Thomas Burton and the powerful Abraham Marshall, travelling from place to place preaching the Baptist doctrine and baptizing believers. Many white owners encour- aged this work, seeing the good effects of Chris- tianity upon the slaves. , Pretty shortly Mr. Sharpe died; and in the ad- justment of his estate, his heirs attempted to reinslave George. The Revolutionary War being in progress at the time, the British in this section were giving freedom and protection to all Ne- groes who would join them. Thousands of Ne- groes were running away to them from various quarters. The British having complete control of _ the port of Savannah with headquarters at Tybee, George Leile “refugeed” to them, and from the fall of 1778 to 1782, he remained at Tybee and continued his ministrations to the saints here, preaching and baptizing. He had at the same time as his associates both Jesse Peters and David George, and baptized his own wife while here. 12 THE FIRST AFRICAN BAPTIST CHURCH The conclusion of some historians, that the or- dination of Andrew Bryan, January 20, 1788, and his installation into its pastorate on that date marked the constitution of the church, is mani- festly erroneous. The estimate that the mem- bership of the church at that time was only sixty- seven souls is also without foundation. For that estimate simply includes four persons—Andrew Bryan, his wife, Hannah; Kate Hogue and Hagar Simpson—that Leile was said to have baptized while here and eighteen baptized by Thomas Bur- ton, in 1785, together with the forty-five that Rev. Marshall baptized the day he ordained ,An- drew Bryan. ‘No allowance is made for others that Leile baptized while here and evidently left behind, nor for others likely baptized by other visiting ministers who happened not to have the good fortune of getting into the record,’ for, in addition to the four mentioned above, as will be seen elsewhere in this volume, he did baptize his wife and Samson Bryan, and he tells us in his epistles herein recorded that “Sister Hannah Wil- liams” and “ablack preacher named David. George’ were members of the church in Savan- nah. No one would dare say that all the records of the early beginnings of the First African Baptist Church are recorded and available, nor that much valuable history is not lost. For the history of OF NORTH AMERICA. 13 many cultured white churches of that day is now very incomplete. These humble Negroes were making notable history without even suspecting it. And even had they appreciated their position in the civilized world, who was there to record and preserve their notable deeds? We simply have some of the high points in their history. But thank God we do have those significant points: and we shall never cease to thank and praise Him for the beneficent provi- dence that preserved them to us. Through them, we are blessed with the story of a movement which, considering its mysterious background and the peculiar circumstances in which it developed reveals a miracle so astounding as to excite our continued admiration and amazement. “What wonders hath God wrought!” For the threads of the early history of this, the Mother Church of all the Negro Baptists of North America, let us examine carefully the fol- lowing quotations culled from various sources: “Baptist activities are first noted in Savannah in 1757, when one of Rev. Whitfield’s assistants at the Bethesda Orphan House, named Nicholas Bedgegood, embraced the faith of the Baptists and was baptized by one Oliver Hart, of Charles- ton, soon after. He in turn baptized Mr. Benja- min Stirk and wife, Thomas Dixon, and one Du- pree—all white persons. These, with a few other Baptists (immigrants from the other country, no 14. THE FIRST AFRICAN BAPTIST CHURCH doubt), had the Lord’s Supper administered to them at the Orphan House, nine miles south of the city, by Mr. Bedgegood. But this little so- ciety, it seems, soon scattered and no permanent organization of Baptists came of them, much to the relief of Mr. Whitfield, it is said, who was much opposed to this Baptist interest growing up in the midst of his work.’”—(First Bryan Hist., p. 17; History of Georgia Baptists, p. 11.) There ‘was also the Enhaw Baptist Church in the Beau- fort district, thirty miles from Savannah. Next, the curtain lifts, when, in 1778, George Leile was converted at Kiokee and began to preach. “It is probable that George Leile did not wait to be received into the fellowship of the church before going from plantation to planta- tion to tell his fellow slaves of the blessings of salvation which he had received.’—(W. H. Brooks, Jour. Neg. His., April, 1922, p. 177.) In 1773, he united with Matthew Moore’s church, and he was developing so much power that Dea- con Henry Sharpe, his master, liberated him that he might preach the gospel. “Soon discovering that he was endowed with ministerial gifts, the church approbated the exercising of them, and he began to preach upon the neighboring planta- tions along the Savannah River with much suc- cess, and sometimes he preached in the evenings of the Lord’s Day to the church (white) to which he belonged. For about three years he occasion- OF NORTH AMERICA. 15 ally came down the river as far as Brampton, a plantation belonging to Jonathan Bryan, Esq., and preached to his slaves. He being a liberal master, encouraged these visits. He frequently extended these visits to the city of Savannah, and in Yamacraw, in the western suburbs.”’—(First Bryan Hist., p. 15.) He was ordained May 20th, 1775. The Georgia Baptist, Feb. 14, 1918, says of Leile: “In 1774, he began to preach along the Savannah River on various plantations as far as Brampton, and, sometimes preached in Yama- craw.” | ; How soon the work here was really organized, we are unable definitely to say; but the following proves that the church actually existed here from 1779 to 1782. “If the Negroes of Savannah had been without a Baptist church from 1779 to 1782, it would be strange indeed, for David George led a company of fifty or more fugitive slaves from Dalphinton, 8. C., into that city at the close of the year, 1778, and this company, it is reasona- ble to infer, included a considerable part, if not nearly all, of the members of the Silver Bluff Church. Devout Christians, who had enjoyed such privileges as slaves, and that for years, in South Carolina, would scarcely be satisfied with- out them in Georgia as free men, when they had with them three preachers of the Gospel, David George, George Leile, and Jesse Peters, men of their own race and denomination, men from the 16 THE FIRST AFRICAN BAPTIST CHURCH vicinity of Augusta, who had figured in the plant- ing and growth of the Silver Bluff Church. “We are glad that we have historical data which establishes the fact that there was a Ne- gro Baptist church in Savannah from 1779 to 1782, and that the Negro Baptist ministry which had made itself felt at Silver Bluff for centuries to come, was now embraced in the church at Savannah.”’—(Jour. Neg. His., pp. 190, 191.) In a letter from George Leile, written from Ja- maica, in 1791, to Dr. Rippon in London (First A. B. History, p. 35), we have this statement: “T cannot tell what is my age, as I have no account of the time of my birth; but I suppose I am about 40 years of age. I have a wife and four children. My wife was baptized by me in Savannah, and I have every satisfaction in life from her. She is much the same age as myself.” Hence he bap- tized his wife while pastoring in Savannah prior to his final departure in 1782. Then in the “‘History of the Negro Church,” by Carter G. Woodson, p. 48, is this added light: “Nine months after the departure of George Leile, Bryan began to preach to congregations of black and white people at Savannah. He was therefore permitted to erect on the land of Mr. Edward Davis at Yamacraw, a rough wooden building of which this group was soon artfully dispossessed. As his ministrations were opposed by others who OF NORTH AMERICA. 17 did not like this simple faith, unusual persecution soon followed. Bryan’s adherents were not per- mitted to hold frequent meetings, and in trying to evade this regulation by assembling in the swamps, they ran the risk of rigid discipline. With the aid of his brother, Sampson, Andrew Bryan, however, gradually held this group to- gether. At first it was small, but finally suffi- ciently large to receive the attention of the Rev. Thomas Burton, in 1785, and that of the Rev. Abraham Marshall, of Kiokee, in 1788. The lat- ter then baptized forty-five additional members of this congregation, and on January 20, 1788, or- ganized them as a church and ordained Andrew Bryan as a minister with full authority to preach the Gospel and to administer the ordinances of the Baptist church.” George Leile, in a letter written from Jamaica to Joseph Cook, in 1790, re- fers to one of his old members in the following language: “‘Also I received accounts from Nova Scotia of a black Baptist preacher, David George, who was a member of the church in Savannah.” —(Rippon’s Manual Baptist Register, 1791, p. 336.) Thus it is clearly evident that the First Afri- can Baptist Church existed in Savannah as early as 1773 or 1774; and is established positively that it was in organized form as early as 1779. But when did it begin? When Andrew Bryan was 18 THE FIRST AFRICAN BAPTIST CHURCH ordained into its pastorate in 1788, it was far from its incipiency. Dr. Brooks, in the Journal of Negro History (April, 1922, pp. 194, 195), is clearer: “It must be borne in mind that it was a creature of the Revolutionary War, and of British origin, having been planted when the rightful people of Savannah were languishing in exile, or heroically struggling with the enemy in other parts of the country. Bryan and his associates were beaten unmercifully for their persistence in holding on to the work, but they were prepared to yield their lives in martyrdom sooner than re- linquish what George Leile had instituted. So it lived—lived amidst the fires of persecution. “Jesse Peters, a member of the church under Leile, and, after the Revolutionary War, a pastor of the church at Silver Bluff, saw what was need- ed to end this persecution, and proceeded to change the aspects of things. He was held. in high esteem by the colonists, and Abraham Mar- shall of Kiokee, Ga., was his chief admirer and friend. Accordingly he secured the services of Abraham Marshall in setting things aright. The church was organized anew, the pastor was or- dained to the office of a Baptist minister, and the reestablished church, with its minister, was brought into membership with the Georgia Bap- tist Association. As Abraham Marshall was loved by Georgia Baptists as no other man in the state, it was enough that this church should have OF NORTH AMERICA. 19 his official approval and recognition. Referring to this new order of things, instituted on the 20th day of January, 1788, Marshall, the one as- sociated with Jesse Peters in the undertaking, recognizes Jesse Peters as taking the initiative, when he says, ‘I assisted in the constitution of the church, and the ordination of the minister.’ ”’ But this was not the constitution of the church. It was simply a new lease on life. “Joseph Cook, of Enhaw, Upper Indian Land, S. C., in a letter to Dr. John Rippon, London, Eng- land, dated September 15, 1790, uses the follow- ing language: “A poor Negro, commonly called Brother George, has been so highly favored of God, as to plant the first Baptist church in Savan- nah, and another in Jamaica.’”—(Rippon’s Regis- ter, 1791, p. 332.) Cook is corroborated by F. A. Cox, who, in speaking of George Leile, in the His- tory of the Baptist Missionary Society of Eng- land, states that “He had been pastor of a colored congregation in America.” A paragraph which we take from the History of the Propagation of Christianity Among the Heathen, is of the same nature. It refers to the church of which Mr. Cook speaks in this manner, “The first Baptist preacher in Jamaica was a black man named George Leile, who, though a slave, had been the pastor of a Baptist church in Georgia. He was brought to Jamaica in 1783.” George Leile re- fers to one of his Jamaica members in this style: 20 THE FIRST AFRICAN BAPTIST CHURCH “Sister Hannah Williams, during the time she was a member of the church at Savannah, until the ‘Evacuation, did walk as faithful, well-be- haved Christian.’ ’’—(Journal of Negro History, April, 1822, p. 192.) Recapitulation. According to these numerous corroborating rec- ords quoted from the various historians above the incipiency of the First African Baptist Church dates at least as far back as 1773 or 1774, when George Leile began making his missionary vis- its up and down the Savannah River preaching in various plantations and villages as far as Savan- nah, which became his most prominent station. It may be that George Leile, found this work already in operation, since in none of his several epistles to different persons he never refers to this work as having its beginning under him. It ap- pears quite strange that, although he states that there was a Baptist church here, and that Rev. David George was a member of it, and that he baptized his own wife into its membership, he makes no reference to when or by whom it was organized. Had this honor been his, it does seem as though he would have taken pride in referring . to that significant fact. His absolute silence on such an important event inclines us to the belief that, as in the case of the Apostle Paul in Mac- OF NORTH AMERICA. 21 edonia, when George Leile came to Savannah, he found a nucleus of Christians down by the riverside already engaged in prayer. At any rate, impartial historians will agree that it is no presumption on the part of the First African Baptist Church, but logical and safe, to declare the year 1775, in which George Leile, her first pastor, was ordained to the full work of an evangelist in order that he might be able to ad- minister the ordinance of baptism to those who were joining his congregations and serve the Lord’s Supper to them, chiefest among which was this same old Mother Zion, as being the year of her birth, knowing at the same time that her actual beginning antedates that year. Adopts May 20th, 1775 as Her Birth Date. The First African Baptist Church, on the date of July 20th, 1925, in regular monthly conference assembled at 8:30 p. m.; Rev. E. G. Thomas, pas- tor, presiding, and W. G. Williams, church clerk, unanimously adopted the following preamble and resolutions: _ “Whereas, with much labor and prayer and painstaking investigation of many works of emi- nent authors of national and international reputa- tion, our present pastor, Rev. Edgar Garfield Thomas, has proven to our entire satisfaction that our organi¢@ existence dates at least back to 22 THE FIRST AFRICAN BAPTIST CHURCH the year 1775, in which George Leile was or- dained to administer the ordinances to us on his periodic evangelistic visits to us; and “Whereas, These irrefutable facts will soon be set forth to an impartial reading public in a work he is now preparing for the press; and ““Whereas, We deem it pertinent that the world should know that these presentments convey our convictions and bear our sanction; therefore, be it “Resolved, That we, the First African Baptist Church, do adopt, set forth, and declare May 20, 1775, as the official date of our birth.” During the Revolutionary War, many Negroes ran away from their masters and joined the Brit- ish. About 5,000 of them went away with the British to the West Indies after the victory of the colonists. (History of Georgia Baptists, p. 27.) From 1778 to 1782, George Leile was stationed at Tybee with the British forces and during that time pastored the First African Baptist Church exclusively. Leaving his little flock when Savan- nah was recaptured by the colonists in 1782, the young church could but look within and to God. This was a season of great affliction; but she was much in prayer. After nine months of earnest and anxious supplication, the great Head of the Church gave them one of their own number, An- drew Bryan, to minister to them. > REV. GEORGE LEILE, ‘ 1775-1782. Our Founder and First Pastor; Or- ganizer first Baptist church on. the Is- land of Jamaica, West Indies. CHAPTER II. The history of Rev. George Leile is so inti- mately connected with the early history of the church itself, and so much has already been said concerning him, that further reference might ap- pear redundant. But a man who has wrought so grandly for God and fellowmen cannot be too intimately known. Indeed it is left to some other generation to accord him his rightful place in his- tory and honor him with his due meed of praise. This man of destiny was born a slave in the State of Virginia on a plantation of a Mr. Leile in the year 1750. He was later brought to Georgia and sold to a Mr. Henry Sharpe-in Burke County. Mr. Sharpe was a deacon of Kiokee, the first white Baptist church organized in Georgia. Attending this church, then pastored by Rev. Matthew Moore, George was convicted of sin. After seek- ing the Lord for six months, he was happily con- verted and began at once to tell the good news to his fellow slaves. Mr. Sharpe induced him to unite with the church, which it seems he had hesitated to do because of his color. He was soon licensed to preach the gospel which he was al- (24) OF NORTH AMERICA. 25 ready delivering with power, and he was permit- ted to go from plantation to plantation preaching to both white and black, many whites being con- verted through his ministry. His tours soon took him up and down the Savannah River as far as the city of Savannah, where he preached in Ya- macraw and at Brampton’s plantation. His success was so pronounced and conversions were reported so frequently, and there were so few white ministers to minister to them that in 1775, he was ordained that he might baptize and commune those in need of such service. After a few years, his kind master died and his heirs attempted to reinslave George. He was ar- rested and imprisoned in Savannah. Colonel Kirk- land, who was in command of the British forces here and was enlisting all Negroes possible for military purposes, secured his release and shel- tered him at Port Tybee. During the “evacua- tion of Savannah” from 1778 to 1783, Rev. Leile remained at Tybee and devoted his ministerial ac- tivities exclusively to the church here. The good Lord blessed his labors and the number of communicants increased. Among others he bap- tized Andrew Bryan, his wife Hannah, Kate Hogue, Hagar Simpson, Samson Brown, and his own wife. After the close of the Revolution and the return of Savannah into the hands of the Americans, fearing reinslavement, Rev. Leile departed with 26 THE FIRST AFRICAN BAPTIST CHURCH the British, in 1783, to Jamaica, West Indies. Thus his labors in Savannah came suddenly to a close. The good work he had done, however, was wonderfully blessed and is still bearing luxri- ant fruit. His departure to another land failed to dampen the ardor of this wonderful servant of God. Go- ing into a new field seems to have inspired him with new zeal for his Master. Here also was vir- gin soil. There was not a Baptist church of any race upon the island. He also found his own race men in bondage even here. With tact, zeal and industry, he faced the situation like a hero. He cultivated the friendship of the ruling classes, and gathered about himself many anxious hear- ers. In 1784, he organized the first Baptist church of Jamaica at Kingston, and pretty soon undertook the task of building a decent house of worship for them. Reports of his generous labors soon reached England. Dr. John Rippon, an eminent Baptist pastor of London and editor of the Annual Bap- tist Register, wrote inquiring of Rev. Leile and details of his work. They became fast friends and Rev. Leile wrote him many intensely inter- esting letters which were reproduced in the Reg- ister and still form the basis of what is accurate- ly known of him and his work after going to Ja- maica. With the aid of British Baptists, influ- enced by Dr. Rippon, Rev. Leile succeeded in OF NORTH AMERICA. 27 erecting for his church a substantial brick edifice. His membership in 1791 numbered 500 souls. Organizing the First African Baptist Church of North America and the First African Baptist Church of Jamaica, besides sowing seed for num- erous other churches through his evangelistic ef- forts, Rev. George Leile holds a record not dupli- cated by any other slave boy in the world. He was a great man, working with his hands for the support of himself and family, by either farming or driving one of his wagons, hauling goods from place to place. He was a man of great integrity, humble, courteous, and very de- vout.. Neat in dress and practical in judgment, he won the love and admiration of all classes, white and black. He was a skillful wielder of the sword of the Spirit and built several different churches on the island both in the villages and in the interior. The following quotation from one of his letters, written to Dr. Rippon in 1791, gives a deep and beautiful insight into his amiable character: ‘I cannot tell what is my age, as I have no account of the time of my birth; but I suppose I am about 40 years old. I have a wife and four children. My wife was baptized by me in Savannah, and I have every satisfaction in life from her. She is much of the same age as myself. My eldest son is 19 years, my next is 17, the third 14, and the last child a girl of 11 years. They are all mem- 28 THE FIRST AFRICAN BAPTIST CHURCH bers of the church. My occupation is a farmer, but as the seasons in this part of the country are uncertain, I also keep a team of horses and wag- ons for the carrying of goods from one place to another, which I attend myself, with the assis- tance of my sons, and by this way of life I have gained the good will of the public, who recom- mend me to business and to some very principal work of the Government. I have a few books, some good old authors and sermons, and one large Bible that was given me by a gentleman. A good many of our members ean read and all are desir- ous to learn. They will be very thankful for a few books to read on Sundays and other days. I agree to election, redemption, the fall of Adam, regeneration and perseverance, knowing the promise is to all who endure, in grace, faith, and good works to the end, shall be saved. “There is no Baptist church in this country but ours. We have purchased a piece of land at the» east end of Kingston, containing three acres, for the sum of 155£, currency, and on it have begun a meeting house, 57 feet in length and 37 in breadth. We have raised the brick wall eight feet high from the foundation, and intend to have a gallery. Several gentlemen, members of the House of Assembly, and other gentlemen, have subscribed to the building about 40£. The chief part of our congregation are slaves, and their owners allow them, in common, but three or four OF NORTH AMERICA. | 29 bits per week for allowance to feed themselves, and out of so small a sum we cannot expect any- thing that can be of service from them; if we did, it would soon bring a scandal upon religion; and the free people in our society are poor, but they are all willing, both free and slaves, to do what they can. As for my part, I am too much en- tangled with the affairs of the world to go on as I would, with my design in supporting the cause. This has, I acknowledge, been a great hindrance to the gospel in one way; but I have endeavored to set a good example in industry before the in- habitants of the land, it has given general satis- faction another way. And Rev. Sir, we think the Lord has put it in the power of the Baptist socie- ties in England to help and assist us in complet- ing this building, which we look upon will be the greatest undertaking ever was in this country for the bringing of souls from darkness into the light of the gospel. And as the Lord has put it into your heart to inquire after us, we place all our confidence in you to make our circumstances known to the several Baptist churches in Eng- land, and we look upon you as our father, friend, and brother. Within the brick wall we have a shelter in which we worship until our building can be accomplished. “Your letter was read to the church two or three times, and did creat a great deal of love and warmness throughout the whole congregation 30 THE FIRST AFRICAN BAPTIST CHURCH who shouted for joy and comfort to think that the Lord had been so gracious as to satisfy us in this country with the very same religion with our beloved brethren in the old country according to the scriptures; and that such a worthy______ of London, should write in so loving a manner to such poor worms as we are. And I beg leave to say that the whole congregation sang out that they would, through the assistance of God, re- member you in their prayers. They all together give their Christian love to you and all the wor- thy professors of Christ in your church at Lon- don, and beg the prayers of the churches in general and of your congregation wherever it pleases you to make known our circumstances. I remain, with the utmost love, Rev. Sir, your un- worthy fellow laborer, servant and brother in_ Christ. “GEORGE LEILE.” May we ever cherish in fervent love the sacred memory of this venerable man of God—the first pastor of the First African Baptist Church of North America and Jamaica. / Wy / MY EY i) 1788- ANDREW BRYAN 1812 REV CHAPTER III. After their gentle shepherd took leave of them, this little flock was again thrown upon their own resources—their faith—and upon a divine Provi- dence. To them this must have been a season of alarm and misgivings. The cheering presence of their beloved leader was missing; the consoling gospel that had cheered their burdened souls and steeled them for their now intensified bondage was no longer heard. Who would be the next evangel of inspiration and hope to cheer these wayworn travellers and feed their languishing souls; and how long his appearing might be de- layed was a despairing mystery. But believers in a wonder-working God, hope against hope, trusting an all wise Providence to make a way out of no way. Hence they prayed—prayed mightily and persistently for a leader and consoler. And while they were praying, God was answering them. Not from abroad, but right there in their midst. He and they were working together in the development of one of their own number, a (32) OF NORTH AMERICA. 33 companion and fellow-sufferer, to take up the mantle which George Leile had reluctantly laid down. Nine months after the departure of Rev. Leile, Andrew Bryan, who, through prayer meet- ings and fatherly advice, had held the little flock together, felt the divine call to preach the gospel and lead this yearning band. Without an availa- ble authorizing council, or even an instructor save the Holy Spirit to point the way on this untrodden path, Andrew meekly assumed the arduous task. Taking up the work of one who had kept it alive under the over-awing hand of the hostile British, and organizing and teaching a servile class who for more than three years had been taught to hate and desert the very masters who continued to hold them in bondage, Andrew Bry- an was undertaking a task that was three-fold more difficult than he imagined. The _ rapid growth of the body also was a cause for deep ap- prehension among the whites. But in the atmos- phere of this reconstruction period following the Revolutionary War, when “liberty of conscience” and “The land of the free and home of the brave” was not only the theme of every orator, but also the song of every citizen, this society of blacks presented a puzzling problem to deal with. Va- rious methods were tried in order to discourage and stop their congregating; but nothing seemed 34 THE FIRST AFRICAN BAPTIST CHURCH adequate to cope with the situation. Opposition grew stronger and stronger. Individuals were punished by their masters. Some were intimi- dated and cruelly dealt with by the militia. They were often waylaid and severely flogged on their way to and from their humble meetings. But none of these things moved them! Indeed, the severer the persecution, the more resolutely did these saints rely upon God and stick to their worship. Finally one day their humble shepherd and about fifty of his followers were seized in the public square and so severely beaten that their blood ran down and puddled on the ground about them. But while Andrew, already inhumanly cut, and his body so lacerated that his clothes were saturated in his own blood, with uplifted — hands cried to his persecutors: “If you would stop me from preaching, cut off my head! for I am willing not only to be whipped, but would freely suffer death for the cause of the Lord Jesus.” These left him. But others, determined to de- story this church, accused them of insurrection and plotting against the whites, locked them up in prison and took their meeting house from them. Then their good master, Jonathan Bryan, believing them martyrs to prejudice and wicked- ness, interceded for them and had them released. He then gave them privilege of worshipping in OF NORTH AMERICA. 39 his rice barn, which they used for a meeting house for several years, immortalizing it. Their enemies, however, maintained the strict- est vigilance about this barn and kept all their movements under the closest surveillance until one of his eavesdroppers overheard this pious man of God in his humble cabin praying fervently for the very men who had so mercilessly whipped him. ‘Struck with surprise and conviction, and fear, no doubt, through the spirit of God, he re- ported the same which enlisted great sympathy about the country ; and thereafter permission was granted them by Chief Justice Osbourne to con- tinue their worship any time between sunrise and sunset.” Thus they obtained peace through peaceful methods and won many friends among the more influential whites and multitudes were added to their number. In 1785, the Rev. Thomas Burton, an aged white Baptist divine, on his evangelistic rounds, visited this church and, finding fifteen unbap- tized converts, immersed them and fellowshipped them into the body. Thankful to almighty God for a season of peace and yet realizing their help- less condition, they learned the value of both public and private prayer; so in their monotonous round of daily toil, with little of wordly goods or pleasures to distract their minds, but forced to reliance upon God through much suffering, in their humble devotions they prayed much for 36 THE FIRST AFRICAN BAPTIST CHURCH themselves and much for this grand old body which, through all these years even until now, has been the heir of the benedictions of the past, and is destined for generations yet unborn to be directed and protected by divine power in answer to their ancient prayers. For, thanks be unto Him! what God has blessed, no man can curse! News of this exotic expression of heavenly providence among this primitive people was re- ported far and wide, for there was no white Bap- tist church here till 1800; but God had deter- mined that the first expression of organized life among this people in America, who must event- ually be the salvation of their race throughout the world, must be a New Testament church, and that church must not be destroyed! Hence the church continued to flourish and many converts were made through the fervent prayers and con- vincing preaching of this spirit-filled preacher and people. Occasionally evangelists would vis- it them; or, passing through, would stop over and commune them and baptize their converts. Final- ly, feeling that this little flock, though composed mainly of humble slaves, had so ingratiated them- selves into the tolerance and good-will of the whites as to insure their permanence, and feeling that their needs could be best served by the man who was established among them and was already so successfully leading them, Rev. Jesse Peters, colored, of Augusta, having permission from Mr. OF NORTH AMERICA. 37 Jonathan Bryan, invited Rev. Abraham Marshall, white, of Kiokee, to assist him; and on January 20, 1788, baptized 45 other converts, ordained An- drew Bryan and installed him into the pastorate of this church which, through floods of tribula- tion and fiames of trial, had exhibited unparal- leled forbearance, endurance, patience, and faith for almost six years without an official head. This 20th day of January, 1788, was a great day in the magic history of Mother Zion. For more than thirteen perilous years she had waged a grim battle with death; that, too, in the tender- est years of infant life and with only three years of actual pastoral guidance. But God was school- ing her for the various stubborn battles ahead. Thus, how fitting the selection of Andrew Bryan! He was of the church, had suffered with her and loved her as blood of his blood and bone of his bone. Happy on their way, the church flourished now more than ever. In 1790, William Bryan, son and heir of Jona- than Bryan, sold Rev. Andrew Bryan his freedom for the small consideration of 50£ sterling, ‘“‘ac- knowledging also the faithful services of my Ne- gro fellow Andrew,” “‘give and grant the said Ne- gro fellow Andrew his full and absolute manu- mission.” (Chatham County Record, “Book G, 1789-90.) Then on June 6, 1790, Thomas Gib- bons sold to “Free Andrew” for 27£ sterling, one lot of land on Mill St., Oglethorpe Ward, 95 ft. in 38 THE FIRST AFRICAN BAPTIST CHURCH depth and 100 ft. front, on which their next house of worship was built (Folio “H’ 170). Then again in 1797, June 8rd, Rev. Bryan sold to the church the site on which the Bryan church now stands for 30£ sterling. These deeds were exe- cuted to white Trustees, Thomas Polhill, William Mathews, David Fox and Josiah Fox, as Negroes en masse were not competent to hold titles to property. The Bryan location, therefore, is the fourth site and Franklin Square the fifth on which the First African Baptist Church has stood in the vicissitudes of these 150 years. Old edifice on Bryan Street, completed during the pastorate of Rev. Andrew Bryan in 1795. OF NORTH AMERICA, 39 Feeling herself a regularly organized New Tes- tament church, and desiring the association of others of the same faith and order, this church applied with letter for admission into the Georgia Baptist Association at its session at Brier Creek, Burke County, May 1790, and was accepted. It remained in this association until in 1794, when at Powell’s meeting house, near Powellton, with 21 other churches it withdrew to form the Lower District Georgia Baptist Association. The church then reported 381 members. (Hist. Ga. Bapts., p. 34, and First Bryan Hist., p. 39) The First Afri- can Baptist Church united with the Savannah Baptist Church, white, which was organized in 1800, and the Newington Church in forming the Savannah Baptist Association, April 5th, 1802. Its membership then was about 800. Because of its rapid growth and the difficulty of housing all comers, and because of the difficul- ty of its country members to attend the services, the First Church concluded to organize new churches from its overflow membership. Hence December 26th, 1802, the Second African Baptist Church was organized, and on January 1, 1803, Henry Cunningham was ordained to its pastor- ate. The next day, Jan. 2, the Ogeechee African Baptist Church was organized 14 miles south of the city, and Henry Francis, who had been or- dained May 23, 1802, assumed its pastorate. 40 THE FIRST AFRICAN BAPTIST CHURCH At the sitting of the Savannah Association in Savannah, Jan. 15, 1803, these two new churches sent letters and were admitted without applica- tion. The membership of the five churches as re- ported at this session were: Savannah, 67; New- ington, 16; First Colored, 400; Second Colored, 200; Ogeechee, 250. At this session seven other churches applied for membership and were ac- cepted, all being white. The total membership of the Savannah Association at that time was 1298, 850 of them being in the three colored churches. Having led Mother Zion through her fiery trials and brought her into a position of honor and prestige, Father Bryan died October 12, 1812, be- ing about 96 years of age and having pastored the church for 24 years. After purchasing his freedom, he rapidly accumulated property, owned some slaves to whom he was very kind, and was worth more than $5,000 at his death. Distin- guished white men delivered beautiful eulogies at his funeral. At its next session, the Savannah Association adopted the following resolutions: “Resolved, That this Association is sensibly af- fected by the death of the Rev. Andrew Bryan, a man of color, and pastor of the First Colored Church in Savannah. This son of Africa, after suffering inexpressible persecution in the cause of his divine Master, was at length permitted to discharge the duties of ministry among his col- ored friends in peace and quiet, hundreds of OF NORTH AMERICA. 4] whom through his instrumentality, were brought to the knowledge of the truth as it is in Jesus. He closed his extensively useful and amazingly luminous course in the lively exercise of faith, and the joyful hope of a happy immortality.” Dr. Henry Holcombe, who was an_ intimate friend of Father Bryan, gives us this beautiful pen-picture of the venerable servant of God: “Andrew Bryan not only honorably obtained lib- erty but a handsome estate. His fleecy and well- set locks have been bleached by eighty winters; and dressed like a bishop of London, he rides, moderately corpulent, in his chair, and, with man- ly features of jetty hue, fills any person to whom he gracefully bows with pleasure and veneration, by displaying in smiles even rows of natural teeth white as ivory, and a pair of fine black eyes spark- ling with intelligence, benevolence, and joy.” We should not conclude this chapter without special reference to the fact, as evidenced above, that the First African Baptist Church was not organized at Brampton’s Barn. But that that was at least the third permanent site on which it worshipped. It clearly appears that they were worshipping in some place during Rev. Leile’s ad- ministration. After his departure and during the early efforts of Andrew Bryan immediately following, they suffered a period of persecution when they had to slip around from cabin to cabin Sig.—3. 42 THE FIRST AFRICAN BAPTIST CHURCH and steal about in woods and swamps. Eventual- ly they gradually grew into favor with their mas- ters and were permitted to erect a rude house of worship in the suburbs of Savannah. Again evil reports were circulated on them, and Andrew Bryan and about fifty of his followers were caught and severely whipped and imprisoned and their meeting house was taken from them. It was then that Andrew’s good master, Mr. Jonathan Bryan, opened his barn to them out at Brampton. There they were worshipping when Andrew was or- dained, Jan. 20, 1788; and there they remained for several years afterwards till Rev. Bryan moved back to the city and established them on Bryan Street during the latter part of 1794. Powe shave ; hoe ST HD on, HOT SE he Fe é 4 a ; 7 As is 7% ; a ¢ REV. ANDREW C. MARSHALL, 1812-1856. CHAPTER IV. In the Second Church there were two brethren developing in ministerial gifts, Evans Grate and Andrew Cox Marshall, the latter a nephew of Rev. Andrew Bryan. During his declining years both of these young preachers often assisted the aged pastor in his ministrations to the church. Though Brother Grate seemed more grave and devoted more time to the gospel, Rev. Bryan showed inclination to his nephew, not because of his relationship, it was thought, but because Brother Marshall displayed far more gift and ability. After the death of Father Bryan, each of these being ordained, continued to render serv- ice. When finally the church set a day for fast- ing and prayer that they might make no mistake in the selection of the right man and that all might pass off peaceably, though there were great fears, Rev. Marshall absented himself and wor- shipped at the Presbyterian Church, and, by di- rection of the Holy Ghost, they made choice of him. That he was the man for the position was afterwards demonstrated a thousand times, as will be revealed in the progress of this narrative. (44) OF NORTH AMERICA. 45 Suffice it to add here, that under his gifted and prayerful leadership, Zion continued to flourish like a green bay tree. Peace abounded and con- verts were multiplied. In 1818, the Savannah Association, which was at that time composed of both Georgia and South Carolina churches, saw fit to divide that the Caro- lina churches might be more directly under the supervision of their state convention. On Novem- ber 7th of that year, the Georgia churches met at Sunbury in Liberty County, at the Sunbury church and organized the new association and adopted for it the name of the place in which they met. The church was represented by Deacons Adam Johnson and Josiah Lloyd, and reported a membership of 1712. The constituent churches of the Sunbury Baptist Association were: The Savannah Baptist Church, First Colored, Second Colored, Great Ogeechee, and the Sunbury Bap- tist, of mixed membership. The Second church reported 536 members, Great Ogeechee, 460. Hence the Mother Church still far outnumbered both her daughters. Though Rev. Marshall had been pastor less than six years, he seems to have inherited the endowments of his great uncle. Be- ing prosperous in the ministry and in temporal affairs, he was greatly loved by his flock and highly respected by the whites who aided him materially in his business as drayman of their mercantile goods. 46 THE FIRST AFRICAN BAPTIST CHURCH In 1819, the church bricked up the grave of Father Bryan and covered it with a marble slab with a beautiful inscription on it composed by Rev. Marshall. During that samé year, Rev. Mar- shall, having accumulated considerable wealth, began the erection of a two-story brick residence, which caused considerable jealousy and persecu- ‘tion. He was charged with purchasing brick from slaves who had no power to sell, and was sen- tenced to a public whipping. Mr. Richard Richard- son, who bought Rev. Marshall that he might set him free, came to his rescue, claiming that he was his property, and by the grace of God, had his punishment so modified that the whipping was merely a semblance. Instead of humiliating him and driving his people from him, they clung the closer and shielded him with the mantle of charity and prayer. On account of the trouble in which the pastor was involved, the church failed to report in the association in 1819; but in 1820, Deacons Adam Johnson and Adam Sheftall represented her and reported 1836 members. In 1821, delegate, Rev. Evans Grate; membership, 1916. 1822, dele- gates, Rev. Evans Grate and Deacon Adam Shef- tall; number of members not recorded. It was at this session, in 1822, at Newport, Liberty Coun- ty, because of the growing number of churches with mixed membership of white and colored peo- ple, that the Association, to distinguish those OF NORTH AMERICA. 47 churches of purely Negro membership and Ne- gro pastors, first designated them ‘First Afri- can Baptist Church” and ‘‘Second African Bap- tist Church,” which is their designation in all ecclesiastic and legal records consistently to the close of slavery. 1823, delegates, Deacons A. Johnson, A. Sheftall, J. Simpson; membership, 1888, 1824, delegates, A. Johnson, A. Sheftall; membership, 1912, 1825 New Providence Effing- ham Co., delegates, Rev. A. C. Marshall, Deacons A. Johnson, A. Sheftall, J. Simpson; membership, 1886. 1826, delegates, A. C. Marshall, A. Johnson, A. Sheftaill, J. Simpson; membership, 2141. 1827, delegates, A. C. Marshall, A. Johnson, J. Simp- son; membership, 2,275. 1828 delegates, A. C. Marshall, J. Clay, C. Ross; membership, 2,311. 1829, delegates, A. C. Marshall, J. Clay, C. Ross; membership, 2,357. 1830, delegates, A. C. Mar- shall, J. Clay, J. Simpson; membership, 2,417. 1831, Savannah Baptist Church, delegates, A. C. Marshall, A. Johnson, J. Simpson, 8. Whitfield; membership, 2,795. In the year 1826 the first Negro Sunday School in North America was started in this church. The initiative was taken by the Independent Presbyterian church whose superintendent, Mr. Lowell Mason, appointed Mr. George W. Coe, Mr. John Lewis, and Mr. James Barr to undertake the work with the colored people in the First African Baptist Church. Mr. Coe was the super- 48 THE FIRST AFRICAN BAPTIST CHURCH intendent until his death when he was succeeded by a Mr. William Bee. The average attendance of this wool was about two hundred. Sometimes they were divided into classes and then at times the superintendent gave the instruction from the desk. Special em- phasis was put upon behaviour and obedience. Each scholar was asked to bring from their mas- ters a certificate of good behavior for the week. Those who were fortunate to have such certifi- cates were made to stand that they might be complimented before the school and inspire others to follow their example. As a token, they were given a ticket with a scripture text. Those reported as having been bad during the week were made to stand also to blush in shame and, perhaps, receive a reprimand. These white brethren presided over the Sun- day school until December 27th, 1835. After that date the church maintained the school with great success.—(Independent Presbyterian rec- ords.) During the year 1832, the Savannah Baptist Church completed its new brick house on Chip- pewa Square and moved into it. The old struc- ture of the First African Baptist Church, being about 40 years old, was quite delapidated. Hence Rev. Marshall, through the assistance of some very influential white friends, had his church OF NORTH AMERICA. 49 buy this discarded frame building of the white church on Franklin Square. The records of the white church show that in the conference of that church, April 28th, 1832, the contract was authorized for the sum of $1,500, to be paid by Nov. lst, 1832, when the property would be turned over to the First African Baptist Church. The white church in conference May 10th ac- knowledges the payment of $1,000 from the First African Baptist Church on the contract, within less than one month, therefore these slaves had paid in $1,000 to the white church in cold cash. The contract was complied with; the First African Baptist Church took charge Nov. Ist, 1832, and the deeds were recorded in the Chatham County Court House (Book SS, page 74), December 20th, 1832. During this same year, 1832, a great confu- sion arose in this grand old church. Rev. Alex- ander Campbell, founder of the Christian Church, or denomination, came to Savannah ad- vocating his new faith. The white Baptists refused to open their pulpits to him. He came to Rev. Marshall and he received him and seems to have made the impression that he had par- tially indorsed his views. Criticism of their pas- tor by the whites led to dissatisfaction and con- fusion in the ranks of the First African Baptist Church. Things remained unsettled until the As- sociation met at Walthourville, Liberty County, November 9th and 10th, 1832. The church sent 50 THE FIRST AFRICAN BAPTIST CHURCH their pastor, Rev. Andrew C. Marshall and Dea- con Adam Johnson as delegates. The Association refused to seat them and drew up resolutions recommending that A. C. Marshall be silenced, condemned the church for its corrupt state, dis- solved the membership of the church with that body. This action greatly embarrassed and in- censed Deacon Johnson and others who had so often sat as delegates in this august body, and very highly appreciated their position in it. And although he had long been the bosom friend of the pastor, loyal and devout, he felt now that the time had come to take a stand against the pastor, especially as the only charge against the church was that it was following and sustaining a corrupt pastor. Both men were influential and rallied powerful white citizens to their aid. In the meantime the white church and the friends of the church were laboring to settle this strife that this great church might settle down and pur- Sue its marvelous labors with peace and prosper- ity. Still some of the whites had never looked upon this band of organized slaves with favor, and were bent on its destruction. The struggle was fearful and the cause of Christ suffered tremendously. Finally, in January, 1833, some- time between the dates of the 4th and the 28th, the church split and the Third African Baptist Church came into being. A minority of 155 members of a total of 2,795, went out with Dea- OF NORTH AMERICA. 51 con Adam Johnson; while the remainder, 2,640 members, remained with the pastor at Franklin Square, where the split occurred. In the records of the white Baptist Church, which was all the while striving to arbitrate the trouble in the church, these 155 members are first called the minority of the First African Baptist Church. After their constitution, they are called the First African Baptist Church. They called to their ministry Rev. Thomas An- derson, and in November of that year, 1833, their pastor and Deacons A. Johnson and J. Simpson; and in the records of the Sunbury Association (par. 25) we read: “Application was made by the Third African Church to become a member of this Association. Granted by unanimous vote.”’. The following paragraph reads: ‘‘Resolved, That this Association approves of the conduct of S. Whitfield, J. Clay, and others, who sepa- rated from the First African Baptist Church, and recommends them to full fellowship with all the churches.’” They separated from us. This Third African Baptist Church which is the third daughter of the First African Baptist Church, (the Ogeechee being the second), re- _ tained this name and consistently reported to the Sunbury Association annually in that name until that Association suspended annual meet- ings in 1861, owing to the depletion of white man power in the state during the civil war; and for 52 THE FIRST AFRICAN BAPTIST CHURCH all those years she made not a single protest. But envious of her mother’s glory, and ambitious for a great place in the sun, in 1866, being in the 83rd year of her life, the Third African Baptist Church took steps to defraud the nations and wrest her mother’s birthright from her. In that year she voted to change her name and in the January term of the Superior Court of Chatham County, she secured a charter, styling herself the First Bryan Baptist Church, purporting to be the original First African Baptist Church. Both the grounds and the fallacy of that claim will be clearly and logically set forth in the next chapter. CHAPTER V. “Ror we can do nothing against the truth, but for the truth.” 2 Cor. 13:8. “Every one wishes to have truth on his side, but it is not every one that sincerely wishes to be on the side of truth.”—Whately. While it is impossible to discuss this question clearly without referring by name to the First Bryan Baptist Church, be it understood that the author bears absolutely no ill will nor animosity to either that church or any of its constituency, and that whenever it is designated by name, it is with due respect, and only as es- sential to the treatise. Both her pastor and many of her members are our personal friends whose respect and good will we prize very high- ly. Until the schism in 1832, we were all one, and their and our historical records up to that point are identical. But after the split and the reorganization of the minority in January, 1833, one of the churches remained the original First African Baptist with the original date of birth. But manifestly, the other became some other church with a birthday dating from its organiza- tion. One was the old church of 1775. The (53) 54 THE FIRST AFRICAN BAPTIST CHURCH other was a new church of 1833. Hence, while we both celebrate tonight; one of us is celebrat- ing its 150th anniversary; while the other is celebrating its 92nd. Which is which? In approaching this question, we are aware that the overwhelming majority of the thinking public clings to the conviction that the First African Baptist Church is first. In order that these may be refreshed as to the basis of that fact and have a reason for the faith that is in them, in order that those who are in doubt may reach the right conclusion, and in order that that still smaller groups who are in error may be unde- ceived, we invite a careful and unbiased analysis of the following argument. When the Controversy Began. Bear in mind that for 91 years after its for- mal organization, the priority of the First African Baptist Church had never been questioned. For the first 33 years of the organized life of the Third African Baptist Church, as its name was, until 1867 when it changed it to the First Bryan Baptist Church, that church made no attempt to appropriate any such honor to herself. When she was organized in 1833 and joined the Sunbury Association, then composed of both white and eolored churches, she was the fourth colored church to become a member. All the minutes of this Association are bound and are now in OF NORTH AMERICA. at) the hands of Commissioner J. C. Morcock of the Federal Court in this city, and Clerk of the New Sunbury Association, who very generously placed them at my disposal. They register these col- ored churches under the following titles: “First African Baptist’, “Second African Baptist,’ now pastored by Rev. S. D. Ross; “‘Great Ogeechee’, and the “Third African Baptist.” That church chose for itself the name: Third African Bap- tist Church, and remained in the Sunbury As- sociation with the name and title of Third Afri- can Baptist Church until the dissolution of that association in 1861 without one dissenting word. But because they were worshipping on the First African Baptist’s old spot, although the First African Baptist Church in special agree- ment with representatives from the First Bap- tist Church, white, consented to relinquish to the minority of this body all our right and title to the old church so soon as they shall agree to give up and do relinquish to us all their right and title to the newly purchased one. (Minutes of Savannah Baptist Church, white, January 4, 1833). The Third African Baptist Church thought to wrest our birthright from us. So, in the January 1867 term of Superior Court of Chat- ham County, the Third African Baptist Church secured a charter under the name and title of First Bryan Baptist Church, being in the 34th year of her age. 56 THE FIRST AFRICAN BAPTIST CHURCH But the First African Baptist Church, having the right, would not be thus divested of the claim. A wordy war ensued. Claims and counter claims, charges and counter charges were hurled back and forth; and sometimes street brawls and phys- ical encounters took place. In october, 1884, Dr. E. K. Love offered a resolution in the Executive Board of the State Convention in Milledgeville, calling attention to the approaching Centennary of Baptist work in Georgia, and asked that they prepare to celebrate it with an appropriate pro- gram. The resolution was adopted, and com- ‘mittees were appointed. Then in 1885, to hit a decisive stroke, the First Bryan Baptist Church invited the Missionary Baptist State Convention of Georgia to hold its session of 1888 in Savannah in a program that would celebrate her as the original First Colored Baptist church of North America. But in October, 1885, the gallant Dr. E. K. Love was called to the pas- torate of the First African Baptist Church. Be- ing already conversant with the salient facts of the history of this grand church, and determined that her enemies should not rob her of her pris- tine glory and later achievements, he set himself to the task of compiling her history, which we now possess. In this excellent work, he had as his chief advisor and assistant the same Rev. James M. Simms who later, considering the temper of the Bryan people, and evidently estimating the capital that might accrue to him from a similar OF NORTH AMERICA, . 57 book compiled for them, instigated an alterca- tion with Dr. Love, broke away to the Bryan peo- ple, and wrote their book for them, contradicting in the main all he had said in the former book. Respecting the evidence, let the Bryan people first state their case. This they set forth in seven propositions in their book on pages 108 to 123. For brevity and clearness I shall state each of these respective contentions in one simple sentence, and disclose how weak they are to justify the conclusion sought. (1) Andrew Bryan doubtless secured this spot as a place of perpetual worship for his race. (2) Those left were the old representatives in the Association and had the faith and doctrine. (8) There is no evidence of a new organization as of the Third African Baptist Church. (4) Negro delegates to an as- sociation took a back seat, and were too timid to demur or protest or make a demand for what they knew to be their rights. ((5) Advice of a white council in any of our colored churches or from the Association was equivalent to a com- mand. (6) Torule, the majority must stay, not run. (7) Marshall failed in his attempt to be- come heir of the old property as successor of his uncle. Replying to these feeble efforts to bolster up an erroneous claim, we submit the following: (1) “Andrew Bryan doubtless secured this spot as a place of perpetual worship for his race.” Ans.— 58 THE FIRST AFRICAN BAPTIST CHURCH There is no way of determining whether or not Bryan ever thought of this spot remaining a place of worship till the judgment; and even if he did, his desire would have no power to keep the church in this particular place. It actually did move in 1832. (2) “Those left were the old representatives in the Association and had the faith and doctrine.” Ans.—It was never charged of Marshall’s followers that they did not have the faith and doctrine. He alone was charged with heresy, and he was not a member of that church. (Bryan’s book, p. 108). Yet Marshall was one of the regular delegates from 1825 till the split. (Bryan’s book, pp; 91-92). (8) “There is no evidence of a new organization as of the Third African Baptist Church.” Ans.—In the minutes of the First Baptist Church, white, Dec. 24, 1832, we read “An application was made that the minority of the First African Baptist Church be received as abranch of this church,. when it was decided it was proper that they first be formed into a church and afterward could come under the supervision of a com- mittee, as also the Second African, should they wish to do so.” Then on January 4, 18338, the First African Baptist Church addressed a com- munication to the white church, which “was labor- ing to settle the difficulties in African churches,” which contained among other things this para- graph: OF NORTH AMERICA. 59 “We agree to dismiss all members and such as have been members of our church, that they may either join another or form a new Baptist church, and as soon as such church shall be satis- fied with and receive them then they shall be dismissed from us.” ‘Then on January 28, 1833, in the minutes of the white Baptist church, this resolution follows: “Resolved, That inasmuch as the minority of the First African Baptist (now the third) Church have conformed to the requirements of this church in constituting themselves into a church, that they be received under the supervision of this body upon the same terms as the First African Church.” If that is not evidence that a new church was formed, what do you call evidence? Hence, it is plain that they were organized between Jan- uary 4, and January 28, 1833. In the face of such evidence, how do they manage to muster the courage to callthemselves “First’’, or how can they dare to say there is no evidence of that organization? (4) “Negro delegates to an association took a back seat, and were too timid to demur or protest or make a demand for what they knew to be their rights.” Ans.—Isn’t it quite strange that although the First African Baptist Church was expelled from the Associa- tion in 1832 for no other reason than that they refused to dismiss A. C. Marshall from their pastorate, and that these First African Bap- ‘60 THE FIRST AFRICAN BAPTIST CHURCH tist Negroes were so bold and demonstrated such Christian manhood as to defy both the white church and the association in holding on to him, and finally won out, and in 1837 were readmitted into the Association with this same man as pas- tor, while the Third African Baptist Church was so timid? Time and again this grand old church acted with such boldness that the white church became disgusted and ceased to supervise them. But they clung to Marshall.as Ruth to Naomi; and he held to them as with hoops of steel. Be it said to the credit of the whites of Savannah, that while they might have used compulsion, and would have in temporal things, being in spiritual things, they simply resorted to persuasion and moral force. Too, remember it was the same great Adam Johnson who led the forces against the pastor and who had been a delegate to the Association for so many years, who now happens to be so very timid that although he knows that his church is the oldest, he neither “demurs nor protests nor makes a demand.” # The truth is he knew he was third, the church called itself third, and he did not even think of claiming any- thing else. (5) “Advice of a white council in any of our colored churches, or from the Associa- tion was equivalent to a command.” Ans.—The Sunbury Association, in its minutes of 1834, p. 5, tells us their attitude toward sovereign churches: “This Association, being an advisory body, and OF NORTH AMERICA. 61 having no power to dictate to or bind any church or churches of which it is composed, — Resolved, That it be respectful for any church differing as to the expediency or propriety of any resolution of this Association to submit their views in their next annual letter or instruct their delegates in regard to the ground of their objec- tions.” Does this seem “equivalent to a com- mand?” (6) “To rule, the majority must stay, not run.” Ans.—Out of their own mouths, they are condemned. For they did the running. The split did not occur at the old site, but on Frank- lin Square. (Bryan History, p. 98). ‘The white Baptist church had this year, (1832) completed and moved into their new brick church edifice on Chippewa Square, and their wooden building on Franklin Square, in which they had worshipped since 1800 was vacant. Mr. Marshall, through the intercession of some very influential white friends, purchased this building from the white church, which was more commodious than the old house built by Rev. A. Bryan.” (First A. B. His- tory, p. 31).” “The First African Baptist Church bought this property for $1,500. They were re- quired to pay this amount between April 28, 1832, and November 1, 1832. The terms were rigid, con- sidering those days. The bargain was authorized to be made in the conference of the Sa- vannah Baptist Church (white) April 28, 1832, and in the conference of the same May 10, 18382, 62 THE FIRST AFRICAN BAPTIST CHURCH the First African Baptist Church is credited with $1,000. The poor slaves had paid in less than thirty days this amount of money. They worked all day for the white people and paid them what- ever money they made at night between times. The church (white) ordered the trustees to give the First African Baptist Church possession of the building as soon as they had paid the balance due.”” In the records of the Chatham County Court House, “Book SS” p. 74, are the records of the deeds for this property by.the deacons of the Savannah Baptist Church to the trustees of the First African Baptist Church, for the sum of $1,500, December 20, 18382. As quoted from various sources above, the records conspire to show that the Third African Baptist Church was not organized until between January 4, and January 28, 1832, from fifteen to thirty-nine days after the deeds for the property were recorded at the court house. Do not for- get either, that both Rev. Marshall and Deacon Adam Johnson had jointly represented the First African Baptist Church as a united body at Walt- hourville, November 9 and 10, 1832, after the contract expired November 1. Besides, in all these deliberations, the principals were the Sa- vannah Baptist Church and the First African Baptist Church. The Third Church was still in its incipiency, trying to be born. How could it run anybody? Further, in a communication to the OF NORTH AMERICA. 63 Savannah Baptist Church from the First African Baptist Church, January 4, 1833, (F. A. B. Hist. p. 12), is another elucidating paragraph: ‘We agree to relinquish to the minority of this body all our right and title to the old church so soon as they shall agree to give up and relinquish to us all right and title to the newly purchased one, and when we are put in full and free possession of it, and our trustees, viz., Wm. H. Styles, Peter Mit- chell, and John Williamson, shall satisfy us that they have good and sufficient titles.” The Bryan site already belonged to the church. Before the split they bought and paid for the Franklin Square site. Hence, all, still being one church, owned both pieces of property. Therefore as a reasonable and practical act of generosity, the mother church, now comfortably and handsomely housed in her new quarters, and having no press- ing necessity for it, decided to turn over her old site to her third daughter, now a fretful baby child, and let her go out and undertake house- keeping for herself. (7) Marshall failed in his attempt to become heir of the old property as successor of his uncle.” Ans.—When Andrew Bryan sold the property to the church it was no longer personal property. Hence no individual can ever own the property unless the church decides to sell to such one. This, however, has no bearing on the question at issue. 64 THE FIRST AFRICAN BAPTIST CHURCH It is clear, therefore, that the Third Afri- can Baptist Church, now styled the First Bryan Baptist Church, has absolutely no basis for her claim of priority, but that she was organized in January, 1833, and is now 92 years old; and that the First African Baptist Church is the original first church, dating its history to 1775 and even earlier. It should be said in passing that two other churches had already been organized from the membership of the First Church, viz.: Second Baptist Church, organized in Savannah, Decem- ber, 1802; and the Great Ogeechee, organized of members in the country about nine miles from Savannah, January, 2, 1803. Then the First Bryan was organized in January, 1833. It was the policy of the church in those days, as practically all the members attended the church services regularly so that it was difficult to house all comers, to organize new churches as rapidly as the congregation outgrew the meeting house. Hence, the first two offsprings of the First ‘Church were organized in peace. Having disposed of these seven contentions of the First Bryan people, we wish to make a few additional observations on this important sub- ject. OF NORTH AMERICA. 65 A Misinterpreted Statement. In the minutes of the association held at Walt- ‘hourville, November 9, and 10, 1832, there was a resolution adopted embodying the action taken by that body against the First African Baptist ‘Church, which has been misinterpreted and has furnished cause for unfavorable criticism of the association, and doubt as to the subsequent status conceded to the First Church. Let us quote: Resolved, That the First African Baptist Church, as a member of this association, on ac- count of its corrupt state, be considered as dis- solved, and that measures be adopted to constitute a new church as a branch of the white Baptist church. It seems strange to us that both Dr. Love and Rev. Simms in their respective books, and all others we have heard refer to this action, take that resolution to mean that the associa- tion here attempted to dissolve the church. But the association did not mean that, neither does - the language imply that. It simply means that on account of the corrupt state of the First African Baptist Church, it be dissolved as a mem- ber of this association. In plain words, it simply means that they withdraw fellowship from the First African Baptist Church, on account of its corrupt state. Nothing more, nothing less. 66 THE FIRST AFRICAN BAPTIST CHURCH The First African Baptist Church continued in frequent correspondence with the Savannah Baptist Church, white, the Sunbury Association, the City of Savannah, and the County of Chat- ham, holding councils, recording deeds, and ad- justing matters incident to the organization of and the granting of letters to the Third African Baptist Church. In none of these is there the slightest intimation of any impairment of its in- dividuality ; but rather is there the evidence of a most potent, vigorous, and up-standing institution that commands the respect and consideration of everybody. It received deeds and recorded them as First African Baptist Church, came in and out of the supervision of the white church as First African Baptist Church, granted letters of dis- mission to applicants of the Third African Bap- tist Church as First African Baptist Church, and finally reentered the Sunbury Association as First African Baptist Church. Why Did the Third Church Wait so Long to Make the Claim and Change Its Name? If the Bryan people were first, why did they call themselves and permit themselves to be called Third African Baptist Church so long be- fore making the contention? Why did they not object, at least, during the first five years of their existence, while they were in the associa- tion, and in the good graces of both the white OF NORTH AMERICA. 83 church and the association, and the First African Baptist Church was out of the association and in war with both the white church and the associa- tion? The First Church was not there, and had neither voice nor advocate there. Then was her chance. She was under the supervision of the white church, had white trustees, and always had white friends to speak for her, if she was afraid to speak for herself. Why did she not speak out then? The reason is plain. She had no claim and did not even think of such a thing. The Relative Strength of the Churches. In the Baptist denomination, numbers count! The one deciding factor, in case of a split or any other kind of controversy in a Baptist church, is: “Where is the majority’? THE MAJORITY RULES! In this also, the Third African Baptist Church is weighed in the balances and found wanting. In the minutes of Sunbury Associa- tion in 1831, the last year the church affiliated with that body before the split, she reported 2,795 members. In 1832 they were denied fellow- ship and the split followed. In 1833 the Third African Baptist Church applied for membership and was accepted, reporting a membership of only 155. If you refer to their book of course, you will find them saying the number was 398, (page 100); but examining the minutes of the association, you will find that it was the Great Ogeechee that had the 398, while the Third 68 THE FIRST AFRICAN BAPTIST CHURCH Church had 155. How could 155 members out of 2,795 be the church? Or how could they run them? The Third Church then had one eight- eenth; while the First Church had seventeen- eighteenths. Have you any doubt as to which was First? The period out of the association was five years of severe test and trial for this grand old body. Suspicion and apprehension of the power and influence of this wonderful Negro pastor and his determined congregation upon the slaves, the whites succeeded in influencing and forcing most of the country members to unite with and become a part of white churches. Hence, when the church reentered the associa- tion in 1837, she registered 1810 members, the Second Church, 1268, the Third Church, 189. In 1860, the last year of the existence of the old Sunbury Association, these churches registered: First African Baptist, 1814; Second African Bap- tist, 1266; Third African Baptist, 261. Thus we see that after 27 years, the Third Church is still less than one-sixth of the First. The Bryan peo- ple claim that practically all the deacons were in this 155 with deacon Johnson. What if they were? That is not the first time that practically all the deacons united against the pastor. Yeta deacon’s vote in a Baptist church counts no more than any other layman’s. The majority rules. And although the First African Baptist Church OF NORTH AMERICA. 69 was out of the association, and defiant, the as- sociation acted advisedly. They knew that the First Church still existed and was still the first. They knew also that this remnant was neither the first, nor the second; but the third; and so they designated her,—“Third African Baptist Church.” Why Evade the Issue at Law? But when the Third African Baptist Church decided to make the claim and take up the fight, why did she not go to the courts and sue for her rightful name and have herself chartered the “First African Baptist Church,” if she thought her claim was valid? Why did she go into the wilderness and hunt up a name that had never been in existence, instead of forcing her own name, if she had one? £=For there never was a First Bryan Baptist Church till 1866. That is the name the First Church registered in be- fore the split. And she was either that or not that. But if she did not duly comprehend her dilemma at that time, it is not too late yet. She can go into the courts and get it now, if it belongs to her. We heartily commend this course to her. Her New Dilemma. And now that it is successfully proven that the First African Baptist Church really existed as early as 1775, and that Mrs. George Leile, as well as Mr. and Mrs. Andrew Bryan, Samson Bry- 70 THE FIRST AFRICAN BAPTIST CHURCH an and Kate Hogue and Hagar Simpson was bap- tized into its membership; and that Rev. David George and Mrs. Hannah Williams belonged to it as well as others; and that Rev. George Leile was pastoring it when be baptized Andrew Bryan; and that he was the first pastor and not Andrew Bry- an. What will they do for a name now? They are compelled to go back beyond Andrew Bryan in order to be first, for he was baptized into the First African Baptist Church. The Leile Monument Farce. They have made quite a little capital of the fact that during the session of the National Bap- tist Convention in this city in 1916, the George Leile monument was set up at the Bryan Church; claiming this was done by the National Baptist Convention in recognition of the priority of that church. The truth is: It was simply a prize in a foreign mission financial contest and was devised, offered, and awarded by Dr. L. G. Jordan, per- sonally, as Corresponding Secretary of that Board. The National Baptist Convention, per se, had nothing to do with it; and the priority of the churches was in no wise at issue. Substantiating these facts, I subjoin a letter to me from Dr. Jordan: OF NORTH AMERICA. vs 726 W. Walnut St., Louisville, Ky. January a4” 1925. Rev. E. G. Thomas, B. D.; 717 W. Broad St., Savannah, Ga., My Dear Brother: “Replying to yours of the 10th instant, permit me to say the Baptist, Foreign Mission Board took no part. expressed no opinion nor in no way interfered with the controversy with the churches of Savannah as to prior- ity. The Board simply said which ever of these churches made the largest contribution in a given time to the work of the Foreign Mission Board they would put the monument to George Leile in the yard of that church, this would have been done in the youngest church in Savannah had they made the largest contribution. “Secure the minutes of 1916, search the National Bap- tist Convention and you will find the entire report of the Foreign Mission Board and of all that was said and done touching that monument. I have no authority to speak for the Foreign Mission Board now as you know I am Secretary “Emeritus” and not the acting sec- retary, but I think I am giving you the facts as they were at that time.” “Yours in His Service, L. G. JORDAN. The author feels that this argument, which he has striven to state honestly and argue fairly, is proof conclusive that the First African Bap- tist Church, Franklin Square, is the _ original: First African Baptist Church of Savannah, and consequently of North America. For the decision of the Missionary Baptist State Convention of Georgia, see Chapter XI. CHAPTER VI. As stated above the First African Baptist Church was expelled from the Sunbury Associa- tion in 18382, chiefly because she persisted in holding on to Rev. A. C. Marshall as pastor. The white church, the association, and many others contrived in numerous ways to induce the church to set him aside, but without avail. Many of the whites had grown again to look upon the church as a menace to white supremacy. Such a large body of slaves holding on so tenaciously to a Negro leader at such a time under such cir- cumstances was an anomaly. What if he should de- cide to incite an insurrection? The situation was at times quite intense. But Rev. Marshall was a very wise and artful man. He was careful always to court the counsel and friendship of some of the most stalwart citizens of the community, and always deported himself with gravity, meekness ' and courtesy. Every thrust at Rev. Marshall strengthened the bonds of love and devotions of his flock for him. For three years he deemed it needless to ap- ply for restoration to the association. Hence the (72) OF NORTH AMERICA. 73 church patiently abided its time. In 1835 she did apply, but was denied. A committee appointed at that session to look into her affairs, reported adversely at the next session. In 1837, she renewed her application and was accepted. Thus her anxiety to return to the fellowship and com- munion of the saints was at length satisfied. She emerged from the storm cloud fair as the moon, clear as the sun, and terrible as an army with banners. She was represented at this session by Rev. A. C. Marshall and Deacon R. McNish, re- porting 1810 members. At this same session, the Second Baptist Church reported 1,268 members, and the Third Church, 189. During the defiant years, the country farmers had influenced the members living on their places to connect them- selves with the churches of their masters; bring- ing them out from under the influence of this powerful Negro preacher. From this time forth till the civil war, Mother Zion remained in the Sun- bury Association. In 1860, the last year of the ex- istence of the old Sunbury Association, these three churches reported memberships as follows: First African Baptist, 1,814; Second African Baptist, 1,266; Third African Baptist, 261. It is impossible for one to read the biography of this venerable man without being profoundly impressed with the greatness of the marvelous Andrew C. Marshall. He was born in Bryan County, Ga., December 25, 1745. He was con- Sig.—4. 74 THE FIRST AFRICAN BAPTIST CHURCH © verted under the preaching of Andrew Bryan and doubtless baptized by Rev. Thomas Burton. He later began to preach and succeeded Rev. Bryan in the pastorate of the First Church, 1812. For a time he served as missionary of the Sunbury Association, and wherever he went to preach, crowds, white and black, went to hear him in droves. His preaching was of the old order and abounded in scripture quotations. He believed the Bible to be the best interpreter of the Bible; hencé, he always sought to make scripture ex- plain scripture. His voice was strong and power- ful and at his complete control. He could make it so pathetic as to melt his congregation to tears at will. He was also humorous, very witty and marvelously eloquent. Once the Georgia Legis- lature adjourned a session to have him speak to them. Under his wonderful influence, the First Afri- can Baptist Church bought the beautiful and valuable site on Franklin Square and he laid the foundation for the present magnificent structure. After he had strained his people, he went north for the purpose of begging money to complete the brick edifice. Northern people, doubting the wisdom of Negroes attempting valuable holdings in the South, gave him but little assistance. Be- ing already a hundred years old, this trip was too strenuous for him. Beginning a rapid de- cline, he returned as far as Richmond, .Va., OF NORTH AMERICA. 79 where he remained for a month; and on December 8, 1856, his triumphant soul took its flight to be forever with the Lord. The church sent Rev. William J. Campbell, who was supplying the pul- pit at the time to go and bring his remains to Savannah; and here on Sunday, December 14, his sorrowing people honored in every possible way their venerable father. His funeral sermon was preached by Rev. Thomas Ronbeau, pastor of the Savannah Baptist Church. But few of the most distinguished citizens of this place were ever honored with such a concourse of mourners as fol- lowed Rev. Marshall’s body to its last resting place. He died full of good works, full of honors, and full of faith. S t, < WILLIAM J. CAMPBELL, 1857-1877 REV CHAPTER VII.- There has always been a peculiar demonstra- tion of divine Providence in the succession to the pastorate of the First African Baptist Church. The church, appreciating this fact, never attempts a call without earnest, protracted prayer. The pastor and people always come together in a way. that challenges faith in divine supervision. Whatever obstacle apparent to handicap an in- coming shepherd of this flock is always provi- dentially removed, and each minister has re- mained long enough to make a substantial per- sonal contribution to this work, the magnitude of which is always dependent upon his faithful- ness to his calling and the cause. In this case as all the rest, the selection of Rev. William J. Campbell was of God. Already high in the esteem of the church and officiating at the funeral of their lamented pas- tor, who had selected him to assist him in the arduous duties of this work, it was natural for (77) 78 THE FIRST AFRICAN BAPTIST CHURCH the church to look to Rev. Campbell for leader- ship. Realizing the pressing condition of the work and seeking divine guidance, the church soon called him to take up where Rev. Marshall had laid down. He was ordained by the Executive Board of the Sunbury Association at the request of the church and soon took charge. Rev. Campbell was born January 1, 1812, of slave parents. Being the body servant of his master, he was blessed with the advantage of extensive travel. He was intelligent, a prodigious reader, and possessed a very retentative mem- ory. He was a close student of men and had great executive ability. Assuming his new work, he tore down the old structure and with startling rapidity, erected the beautiful building that was the entrancing dream of Father Marshall. Sensing the responsibility upon them, the people rallied to him with apparently greater zeal and _ loyalty than to his predecessor. At a cost of $26,000, great sacrifice and much labor, completed this great undertaking in 1859, six years before the Emancipation. This was the main body of the beautiful structure in which we now worship, and is a perpetual monument to these fathers and mothers of old, challenging the admiration of the world today. It was during Rev. Campbell’s administration that 14 societies, also called prayer-houses, were established for convenience of the very large con- OF NORTH AMERICA. 79 gregation in sections where there were no churches to attend; for the membership under him ran up to 4,000 souls. He had a peculiar sonorous voice and eae to the hearts of men. If one once heard him, he never forgot him; for he was powerful in the pulpit. Sinners feared and quaked before him. His people would rather hear him word a hymn than hear anyone else preach. He was jet black, neat, handsome, polite and extremely dignified. If he said a thing was right, the world could not make his people believe otherwise. Bishop L. H. Holsey said: “The greatest lectures I ever heard were his prayer meeting lectures.” He was widely known and equally respected. Northern visitors preferred his church to any other in the city. His church gave him a hundred dollars per month and everything he needed. They an- nually gave him a vacation of three months and sent a servant with him. He was one of the or- ganizers of the Mt. Olive Association, of the Zion Baptist Association, and of the State Convention. He also had troubles. While erecting the brick building, he was accused of stealing. This was soon proven to be false, and rather enhanced his popularity. Also during the latter part of his life, he was stricken with paralysis. Once while he was absent in Griffin on important busi- ness, one of his officers, who was also his spiritual child, was accused of stealing some of the 80 THE FIRST AFRICAN BAPTIST CHURCH church’s money. Upon the pastor’s return, he found his church in turmoil. In his attempt to adjust the difficulty, Rev. Campbell was accused of siding with the offender. In the confusion that ensued, the pastor, high-strung and very self-respecting, lost his patience, and, rather than battle on in his weakened condition, on November 19, 1877, he arose and led out a host of his mem- bers and set up another church in the Beach Insti- tute Building. Several efforts were made to affect a reunion of the contending forces: but Rev. Camp- bell had been so humiliated in his afflictions by so many thoughtless wranglers in the midst of a multitude that was wont to hear him with so much reverence and obedience that he was never able to persuade himself to assume that pastorate again. Though many of his old fol- lowers who remained in the church reverenced him to the last. Finally he ended his otherwisely brilliant ca- reer in a somewhat beclouded glory, October 11, 1880. It was his expressed desire to be buried from the First African Baptist Church of which he was still a member, but some slight irregu- larities irritated the already tense feelings among: conflicting groups, and although it appears that no serious objections were interposed by any- one, those in authority abandoned the idea and took the body to First Bryan Baptist Church, Rev. U. L. Houston then pastor. Father Frank OF NORTH AMERICA. 81 Quarels, pastor of the Friendship Baptist Church, Atlanta, was telegraphed and arrived in time to deliver the funeral eulogy. Thousands of heart- broken weepers followed his bier in sorrow to its last resting place in Laurel Grove. The breach began to close, the dove of peace hovered nearer, and finally on February 17, 1884, the minority returned to the fold. AGANW YS: ; IND) SRA PRY Psehhdae’ RUNS) ARTY OR aR Mahia ee AEE Wy aia Adlai, tt REV. GEORGE GIBBONS, 1878-1884. CHAPTER VIII. Rev. George Gibbons was born in Thorny Island, S. C., November 13, 1819. He was the property of Mrs. Telfair, through whose benef- icence the Telfair Academy was endowed. She was very kind to him and reared him with great care and culture. He travelled extensively with the family, going once with them to Europe. He was baptized in 1844 by Rev. Andrew C. Mar- shall. In 1869 he was elected a deacon of the First Church and in 1870 was licensed to preach and served as an assistant to Rev. William J. Campbell. He was called to the Bethlehem Bap- tist Church about 1875, and by his humble, re- fined and dignified bearing, won the love and esteem of his entire flock. Rev. Gibbons was brought into prominence by his call to the First African Baptist Church in 1878. This was a time of great excitement, be- ing two years before the death of Rev. Camp- bell and during the period of greatest strife among the contending groups Rev. Campbell had so triumphantly led for so many years. ‘The old pastor being still alive with living influence (83) 84. THE FIRST AFRICAN BAPTIST CHURCH and cherished ambitions, Rev. Gibbon’s was a dif- ficult task. Under the circumstances, he could not be expected to do more than maintain regular procedure and keep those under his guiding hand together. This he nobly did. Being a model Christian of high moral tone and fine intellect, he admonished charity and moderation, which af- ter the death of the former pastor, began bear- ing rapid fruit. And though his is the short- est pastorate in the history of the thurch, he lived to see Mother Zion reunited and restored to loving peace. ; After the reunion of the church in 1884, his health began to decline. The church gave him a vacation and he travelled in the northeastern portion of the state, visiting Columbus, Rome, At- lanta, Athens and other points and returned in October, looking improved and feeling that he was now able to take up his work with renewed zeal. But on Thursday night, November 12, 1884, rising to preach, he selected for a text, Psalm 16:11, “Thou wilt show me the path of life: in Thy pres- ence is fullness of joy; and at Thy right hand are pleasures forever more.” This text he read distinctly. He read it the second time. Then his mouth closed, his hands fell to his sides, he never spoke again. He was taken home, where despite the best medical aid possible, he expired nine days later. He was buried Sunday, Novem- ber 23, 1884, greatly lamented by his vast con- OF NORTH AMERICA. 85 gregation, Rev. Alexander Harris preaching his funeral. Rev. Gibbons was a shining example of the gospel he preached. His was a happy home circle breathing plenty and contentment. His members had just cause to mourn their loss. His estate was valued above $12,000; $7,000 of which he inherited from his former owners. REV. E. K. LOVE, D. D., 1885-1900. CHAPTER IX. Of all the great men who have been called to the service of the First African Baptist Church, —and all were great—without doubt the most prominent and aggressive of all was the Rev. Emanuel King Love, D. D., successor to Rev. George Gibbons. Dr. Love was born ‘of humble parents near Marion, Ala., July 27, 1850. He was baptized by Rev. W. H. McIntosh one Sun- day afternoon in July, 1868, and tried to preach that night. He was soon licensed and won dis- tinction as a boy preacher. Developing a burn- ing desire for an education, he went to school at night to friendly white people and by diligent study advanced rapidly. In 1871, he entered Lincoln Institute at Marion. After five months his money gave out and he went to ditching to secure money to continue his education. En- couraged by his pastor and church, he matricu- lated in Augusta Institute, Augusta, Ga., now Morehouse College, Atlanta, Ga., November 18, 1872, and graduated at the head of his class in June, 1877. He served his home church during the summer of 1876 and declined a unanimous (87) 88 THE FIRST AFRICAN BAPTIST CHURCH call to its pastorate that he might return to school and finish his course. During the summer of 1877, he was appointed a State Missionary for Georgia by the Home Mis- sion Society of New York and the Mission Board of the white state convention of Georgia. He filled this position with distinction till July of 1879 when he resigned to accept the pastorate of the First African Baptist Church, Thomasville, Ga. He remained in Thomasville till October 1, 1881, having baptized 450 members, remodelled the house of worship, and brought the church into great prominence. He resigned this church to accept a position as colporteur for the Ameri- can Baptist Publication Society of Philadelphia. In this capacity, he continued for four years winning great distinction and giving complete satisfac- tion. | Dr. Love had already been a favorite of the First African Baptist Church of Savannah, hav- ing frequently preached here and assisted in re- vival meetings here. When Rev. Gibbons was stricken he had closed a meeting here within less than a week. Hence as was to have been ex- pected, Mother Zion extended him a call and on October 1, 1885, he took up the pastorate of this, at that time, the largest and most prominent Negro church in the United States. Dr. Love found some opposers' on the field when he arrived; for there were some who OF NORTH AMERICA. 89 stubbornly objected to the call. Then too, there were still some smouldering embers of the fire that racked the church in Rev. Campbell’s _ life- time. Endeavoring to placate these objectors and win the whole church, the new minister in- fluenced the church to erect a monument to Rev. Campbell; and by wise and affectionate leader- ship and forceful preaching, he soon welded all factions together. In a series of revival meet- ings he baptized several hundred. The church was enthused and his future was secure. Mother Zion was in her bloom, and crowds that taxed the capacity of the edifice and often overflowed it flocked to hear Dr. Love. It was soon evident that more room was neces- sary. The church bought an adjoining lot in the rear and added 26 1-2 ft. to the rear of the building at a cost of $18,000, the work being completed in time for the great Centennial of 1888. Also during his pastorate, galleries ex- tending around three sides of the church were erected, and beautiful memorial windows’ were put in. Elaborate stone steps, a vestibule, a belfry extending into a spire 100 feet high were built, and a bronze bell, weighing 1,067 lbs. was installed. Then the whole structure was painted within and without and presented a picture becoming the Mother Church of all the Negro Baptists of North America, and the world. 90 THE FIRST AFRICAN BAPTIST CHURCH Dr. Love was not only a great builder, he was a great organizer and leader of men. Con- genial, jovial and commanding, he was easily the center of attraction of almost any group. Thus he became the favorite of hosts of men of many sections and held many positions of trust. He served with credit the Vice Presidency of the Missionary Baptist State Convention of Georgia for many years, and was elected President of that body in Atlanta, 1898. Hewas a “stormy pe- trel” in Georgia Baptist affairs for several years, and when that body split, he was elected Presi- dent of the majority group, retaining the origin- al name, which position he held till his death. He was one of the organizers of the Baptist Foreign Mission Convention in Montgomery, Alabama, in 1880, also for several years he served that body as President. It was he who in St. Louis, Mo., September 28, 1896, offered the motion in the National Baptist Convention to establish the Na- tional Baptist Publishing Board. Dr. Love was the prime mover in the petition of Negroes to induce the State of Georgia to establish what is now the Georgia State Industrial College for Ne- groes. He led in the raising of sufficient funds to insure its location in Savannah, and was in- strumental in the selection of Prof. R. R. Wright to be its first President. OF NORTH AMERICA. 91 Dr. Love fostered a sentiment to have a Negro President of Atlanta Baptist Seminary, now More- house College, but at this time he had lost much of his prestige in the state because of un- fortunate charges and sensational controversies through the press and on the platform with the powerful Dr. C. H. Lyons, a cousin, and others. After this controversy and during a prolonged contention, Central City College came into being, and Prof William E. Holmes was elected Presi- dent in Macon in 1899. Dr. Love was also a successful social and po- litical leader. For years, his influence was the greatest single political force in Savannah. He made and unmade mayors and aldermen, greatly influencing the administration of the city. He was also a prominent figure in state and national Republican Conventions. He was a tireless de- bater and a wonderful preacher, forceful and persuasive, being in great demand for special ser- mons and addresses. He was also a vigorous writer, serving at one time as Associate Editor of the Augusta Weekly Sentinel. He established and published the National Watchman in Albany before coming to Savannah; and after becoming President of the State Baptist Convention, he edited The Baptist Truth which developed a wide circulation. - His greatest written work is the “History of the First African Baptist Church,” which was published in 1888. CHAPTER X. In October 1884, before being called to the pas- torate of the First African Baptist Church, in an Executive Board Meeting of the Missionary Bap- tist State Convention in Milledgeville, Dr. EK. K. Love called the attention of that body to the fact that we were approaching our centennial of Baptist activities in Georgia, and offered a set of resolutions to the effect that we prepare fitly to celebrate that notable event. At Cartersville in May of the following year, these resolutions were reported to the State Convention and hearti- . ly endorsed. The following committee was ap- pointed to present plans and raise means for the celebration: Revs. W. J. White, J. C. Bryan, E. K. Love, G. H. Dwelle, C. T. Walker, C. H. Lyons, E. R. Carter, T. M. Robinson and S. A. McNeal and Deacon J. H. Brown. The committee went at the task with a will. They elected Rev. J. C. Bryan, Travelling Agent; Rev. W. J. White, Com- piler; Rev. E. R. Carter and Deacon J. H. Brown, Gatherers of Historic Facts; and Rev. E. K. Love, Editor-in-Chief. This was a group of the best men in the state and they worked earnestly, but (92) OF NORTH AMERICA. 93 the task was so stupenduous that they never suc- ceeded in publishing the book. In the convention in Brunswick in 1887, the Moderators of:all the associations in the state, about 50, were added to the committee. This guaranteed the co- operation of a vast host of both laymen and ministers, and brought pleasing success to the celebration. Also at this session in Brunswick in May, 1887, the following special Program Com- mittee was appointed: Revs. A. Harris, W. J. White, E. K. Love, J. M. Simms, D. Waters, J. C. Bryan, U. L. Houston, C. T. Walker, E. R. Carter, and S. A. McNeal and Deacon J. H. Brown. This committee did its work in a manner very pleas- ing to the convention, preparing the following program which reflected unusual credit upon the denomination: : CENTENNIAL CELEBRATION OF THE NEGRO BAPTISTS OF GEORGIA, TO BE HELD IN SAVANNAH, GEORGIA, COMMENCING WEDNESDAY, JUNE 6, AND CLOSING MONDAY, JUNE 18, 1888. Committee: Rev. Alexander Harris, Chairman, Sa- vannah, Ga.; Rev. U. L. Houston, Savannah, Ga.; Rev. J. M. Simms, Savannah, Ga.; Rev. David Waters, Savan- nah, Ga.; Rev. E. K. Love, D. D., Savannah Ga.; Rev. C. T. Walker, Augusta, Ga.; Rev. E. R. Carter, Atlanta, Ga.; Rev. J. C. Bryan, Americus, Ga.; Deacon J. H. Brown, Secretary. 94 THE FIRST AFRICAN BAPTIST CHURCH Program. Wednesday, June 6, 9:00 to 10:00 a. m., Praise Service, led by Rev. Henry Way, Hawkinsville, Ga. I. 10:00 A. M. Welcome Address, Rev. E. K.. Love, Savannah, Ga. Il. 11:00 A. M. Opening Sermon, C. T. Walker, Augusta, Ga. Ill. 12:00 M. History of the Church, C. A. Clark, Brunswick, Ga. IV. 3:00 P. M. Baptist Doctrine, Rev. C. H. Lyons, Atlanta, Ga.; Rev. S. A. McNeal, Augusta, Ga.; and Rev. J. M. Pendleton, D. D., Pa. V. 4:30 P. M. New Testament Policy, Rev. E. M. Brawley, D. D., Greenville, S. C.; Rev. W. E. Holmes, A. M., Atlanta, Ga.; Rev. A. F. Owens, Mobile, Ala. Night Session. VI. 8:00 P. M. “Peculiarities of Bap- tists That Distinguish Them From All Other People,” Rev. W. J. Simmons, D. D., Rev. C. H. Parrish, A. B., Louisville, Ky.; and Rev. C. S. Wilkins, West Point, Ga. Thursday, June 7, 9:00 to 10:00 A. M., Praise Service led by Rev. E. W. Walker, Dawson, Ga. VII. 10:00 A. M. Baptist Church History, Rev. W. J. White, G. H. Dwelle, Augusta, Ga.; and Rev. W. H. Tillman, Atlanta. VIII. 11:30 A. M. “Reminiscences of the Baptist Fathers and the Church During One Hundred Years,” Revs. Levi Thornton, Greensboro, Ga.; J. M. Simms, Sa- vannah, Ga.; and Alexander Harris, Savannah, Ga. IX. 3:00 P. M. “The Wants of the Colored Min- istry,’ Rev. W. H. McIntosh, D. D., Macon, Ga.; Rev. Alexander Ellis, Savannah, Ga.; and Rev. W. G. John- son, Augusta, Ga. - X. 4:30 P. M. “The Relation of the White and Colored Baptists in the Past, Now, and as It Should Be in the Future,” Rev. T. J. Hornsby, Augusta, Ga.; Rev. OF NORTH AMERICA. 95 G. S. Johnson, Thomson, Ga.; and Rev. J. B. Hawthorne, D. D., Atlanta, Ga. Night Session, 8:00 o’clock, Sermon by Rev. E. R. Carter, Atlanta, Ga. 9:00 to 10:00 A. M., Praise Service, led by Rev. C. A. Johnson, Americus, Ga. XI. 10:00 A. M. “The Home Mission Society and Its Work for the Colored People,” Dr. A. E. Williams, Crawfordville, Ga.; Prof. S. Y. Pope, Waynesboro, Ga.; Rev. G. A. Goodwin, Gainesville, Fla. and Rev. S. Graves, Atlanta, Ga. XII. 12:30 P. M. “Woman, Her Work and In- fluence,” Misses S. B. Packard, Atlanta, Ga.; J. P. Moore, New Orleans, La.; and Rev. L. Burrows, D. D., Augusta, Ga. XIII. 3:00 P. M. “The American Baptist Publica- tion Society and Its Work for the Colored People,” Rev. E. K. Love, Savannah, Ga.; Rev. N. W. Waterman, Thomasville, Ga.; Rev. G. B. Mitchell, Forsyth, Ga.; and Rev. B. Griffith, D. D., Philadelphia, Pa. Night Session. XIV. 8:00 P. M. “Education,” Dr. J. H. Bugg, Lynchburg, Virginia; Rev. J. A. Metts, High- town, N. J.; and Rev. J. A. Battle, D. D., Macon, Ga. Saturday, June 9, 9:00 to 10:00 A. M., Praise Service, led by Rev. John Williams, Brunswick, Ga. XV. 10:00 A. M. “The Bible as Believed by Bap- tists, Revs. J. C. Bryan, Americus, Ga.; H. N. Bouey, Columbia, S. C.; G. M. Sprattling, Brunswick, Ga.; and P. S. Henson, D. D., Chicago, Ill. XVI. 12:00 M. “The Authenticity of the Bible,” Rev. David Shaver, D. D., Atlanta, Ga.; and Rev. H. H. Tucker, D. D., Atlanta, Ga. XVII. 3:00 P. M. “The Dignity of the Ministry and the Necessary Qualifications To Fit Them for Their Work,” Revs. E. R. Carter, Atlanta, Ga.; C. H. Bright- harp, Milledgeville, Ga.; E. V. White, Thomson, Ga.; and Dr. J. B. Broadus, Louisville, Ky. 96 THE FIRST AFRICAN BAPTIST CHURCH Sunday, June 10, Divine Services. Monday, June 11, 9:00 to 10:00 A. M., Praise Serv- ice, led by Rev. Floyd Hill, Athens, Ga. XVIII. 10:00 A. M. “The Duty of Baptists to Home Missions,” Revs. W. H. McAlpine, Montgomery, Ala.; J. M. Jones, C. O. Jones, Atlanta, Ga.; and E. J. Fisher, La Grange, Ga. - XIX. 12:00 M. “Temperance,” Hon. J. W. Lyons, Augustus, Ga.; and Rev. S. D. Rosier, Midville, Ga. XX. 3:00 P. M. “The Duty of Baptists to For- ein Missions,’ Rev. J. E. Jones, W. W. Colley; and J. H. Pressly, Virginia. XXI. 4:30 P. M. “Baptist Newspapers and Their Influence,’ Revs. S. T. Clanton, D. D., New Orleans, La.; J. T. White, Helena, Ark.; and Deacon W. H. Stewart, Esq., Louisville, Ky. Night Session. XXII. 8:00 P. M. “Scriptural Di- vorce,” Revs. A. S. Jackson, New Orleans, La.; and C. O. Boothe, Selma, Ala. Tuesday, June 12, 9:00 to 10:00 A. M., Praise Service, led by Rev. Henry Morgan, Augusta, Ga. XXIII. 10:00 A. M. “Are We Advancing as a De- nomination?” Deacon J. H. Brown, Savannah, Ga.; Prof. M. J. Maddox, Gainesville, Fla.; Prof. M. P. Mc- Crary, Valdosta, Ga.; and Rey. T. Nightingale, Mem- phis, Tenn. XXIV. 12:00 M. “The Bible as Suited to the Ele- vation of Mankind,” Revs. J. E. L. Holmes, D. D., Sa- vannah, Ga.; and W. W. Landrum, D. D., Richmond, Va. XXV. 3:00 P. M. “The Duty of the Pastor to the Church,” Revs. J. W. Dungee, Augusta, Ga.; J. G. Phil- lips, Aiken, S. C.; and Rev. E. W. Warren, D. D., Macon, Ga. OF NORTH AMERICA. _ 97 XXVI. 4:30 P. M. “The Duty of the Church to the Pastor,” Prof. Isaiah Blocker, Augusta, Ga.; Deacon R. H. Thomas, Savannah, Ga.; and Rev. J. L. Under- wood, Camilla, Ga. Night Session. XXVII. 8:00 P. M. Sermon by Rev. T. M. Robinson, Macon, Ga. Wednesday, June 13, 9 to 10 a. m., Praise Service, led by Louis Williams, Washington, Ga. XXVIII. 10:00 A. M. “What Is Our Duty to the Bap- tist Institutions of the Country?” Rev. A. Bings, Jr., Col. A. R. Johnson, Prof. H. L. Walker, Prof. T. M. Dent, Augusta, Ga. XXIX. 12:00 M. “The Importance of Pure Baptist Literature,” Revs. E. P. Johnson, Madison, Ga.; J. G. Ross, Jacksonville, Fla. XXX. 3:00 P. M. “The Purity and Work of the Church,” Rev. C. G. Holmes, Rome, Ga.; Henry Jackson, Augusta, Ga.; and J. B. Davis, Atlanta, Ga. XXXI. 4:30 P. M. “The Deacons and Their Duty,” - Revs. J. H. DeVotie, D. D., G. R. McCall, D. D., Griffin, Ga. Night Session. XXXII. “Money as a Factor in Christianizing the World,” Revs. W. R. Pettiford, Bir- mingham, Ala.; R. N. Counter, Memphis, Tenn., and Prof. J. G. Mitchell, Malvern, Ark. Thursday, June 14, 9:00 to 10:00 A. M., Praise Serv- ice, led by Rev. U. L. Houston. XXXIII. 10:00 A. M. “Baptist Church Government, Revs. J. L. Dart, Charleston, S. C.; H. J. Europe, Mobile, Ala.; H. A. D. Braxton, Baltimore, Md. 98 THE FIRST AFRICAN BAPTIST CHURCH XXXIV. 12:30 P. M. “God as Revealed in Na- ture,” Rev. H. H. Tucker, D. D., Atlanta, Ga. XXXV. 3:00 P. M. “Christian Baptism,” Rev. J. H. Kilpatrick, D. D., White Plains, Ga. Night Session. 8:00 o’clock preaching. Friday, June 15, 9:00 to 10:00 A. M., Praise Service, led by Rev. C. T. James, Baconton, Ga. XXXVI. 4:00 P. M. “Independence of a Baptist Church,” by Rev. W. L. Kilpatrick, D. D., Hepzibah, Ga. : XXXVII. 10:00 A. M. “The Duty of Baptists To Give the World the Gospel,” Rev. W. L. Jones, Atlanta, Ga.; John Marks, New Orleans, La. XXXVIII. 12:00 M. “The Final Perseverance of Saints,” Rev. E. Lathrop, D. D., Stamford, Conn. . XXXIX. 3:00 P. M. “Our Duty as Citizens,” unas- signed. Night Session, 8 o’clock, preaching. Saturday, June 16, devoted to Sunday school. Afternoon, Sunday, 3:00 P. M. Dedication First Bryan Baptist Church. Monday and Tuesday devoted to miscellaneous. subjects. The persons to whom this is sent, whose names ap- pear on the program for an address or sermon, will please signify their acceptance by addressing REV. A. HARRIS, William Street, Savannah, Ga. CHAPTER XI. At the meeting of the State Convention in May before the Centennial in June, 1888, Rev. W. S. Ramsey, of Columbus, offered a motion that since the Centennial must be held in honor of some church as the oldest in Savannah, and as both the First African Baptist Church, Franklin Square, and the First Bryan Baptist Church on Bryan St., Yamacraw, claim to be the original First African Baptist Church, that a committee of brethren be appointed before whom both claim- ants should go in person and with papers that the right church may be determined. The conven- tion adopted the resolution and appointed the following brethren as that committee: Revs. F. M. Simmons, Stone Mountain; E. J. Fisher, La Grange; W. S. Ramsey, Columbus; N. B. William- son, Quitman; H. B. Hamilton, Walthourville; 8. A. McNeal, Augusta; and C. H. Brightharp, Milledgeville. Dr. Love with his documents came at the committee’s call, but Rev. James M. Simms, representing the First Bryan Baptist Church, gave notice that the representatives of that church would not appear before the committee. (99) 100 THE FIRST AFRICAN BAPTIST CHURCH The committee, however, having the book he had just published, purporting to be the history of the oldest Colored Baptist church in North America, which book set forth his claims as cogently as he possibly could have done, put this book in evi- dence, examined all claims carefully and pro- ceeded to make the following report which was. unanimously. adopted: REPORT OF SPECIAL COMMITTEE. We, your committee, to whom was referred the matter of priority of the First Bryan Baptist Church on Bryan Street, in Yamacraw, or the First African Bap- tist Church at Franklin Square, beg to submit the following report: Having the facts in the case, which we think are conclusive, we earnestly state that the conclusion to which your committee has arrived was caused solely from the facts at their command. We regret to state that one of the parties refused to appear before your committee, notwithstanding being urged upon, name- ly, Rev. J. M. Simms, for the First Bryan Church in Yamacraw. It does strike us that men feeling that they had a good case would not refuse to be examined. These brethren have openly and defiantly refused in the presence of the convention to lay their case before you or the committee, declaring that you have nothing to do with it, and they had nothing for you to decide. Your committee to perform their work, having seen the book written by Rev. J. M. Simms purporting to be the true history of the oldest colored Baptist church in North America, feels that the book makes their case as strong as they could possibly make it. We find that the church organized at Brampton’s barn, three miles southwest of Savannah, January OF NORTH AMERICA. 101 1788, is the same First African Baptist Church today. This fact is admitted by the boek which Rev. Simms has written. Until 1832 there was no dispute about the first African Baptist Church, but in the year, 1832 a great trouble occurred which continued for several months. Many councils were called, who advised again and again a course, which, if pursued, would restore peace to the grand old army, then numbering 2,795 members divided into parties, the one led by Rev. Andrew Cox Marshall, and the other by Deacon Adam Arguile Johnson; two thousand six hundred and forty following Rev. Marshall and one hundred and fifty-five following Deacon Johnson. It appears to your committee, from the evidence found, that before this trouble the church had contracted to buy the white Baptist church located at Franklin Square, hence, when the trouble occurred, Rev. Mr. Marshall and his 2,640 members went to Franklin Square, still owning the site on Bryan Street, in Yamacraw. The white Baptist church of this city took a lively interest in the church, and tried to spare it of all this bitter pain and heart- ache, an accurate account of which has been carefully preserved in their church records, which have been in the hands of your committee and carefully read, which we now offer in testimony. We read from the minute book of the white Baptist church: “In the conference of the white Baptist church, Dec. 24, 1832, an application was made that the minority of the First African Church be received as a branch of this church, when it was decided that it was proper that they first be formed into a church and afterward could come under the supervision of a committee.” They being refused admittance under the super- vision of the white Baptist church, it appears quite clear that the white brethren began to labor with both parties, hence the following petition of the First Afri- 102 THE FIRST AFRICAN BAPTIST CHURCH can Baptist Church, January 4, 1833. The First Afri- can Baptist Church addressed the following letter to the Savannah Baptist Church, white: “We, the subscribers of the First African Baptist Church, do solicit the aid and protection of our breth- ren, the Baptist church of Savannah. We propose to come under the supervision of a committee of your body, provided you will receive us on the terms and conditions following: “1st. That we be independent in our meetings; that is, that we receive and dismiss our members, and elect and dismiss our own officers, and finally manage our own concerns, independently; however, with this re- striction: In case any measure is taken by us which shall seem to militate against our good standing as a church of Christ, we shall submit it to a committee of five members, whom we shall choose out of the Bap- tist Church of Savannah, whose counsel we bind our- selves to follow, provided it be not contrary to the pre- cepts of the gospel. “2nd. We agree to hold no meetings for discipline or other purposes until we have duly notified by writ- ing, one member of the Baptist church, selected by said church, to be present and agreeing not to pursue any measure such delegated member shall deem im- proper until we shall have had council of the above named committee. “3rd. We agree to relinquish to the minority of this body all our rights and title to the old church so soon as they shall agree to give up and do relinquish to us all rights and title to the newly purchased one, and when we are put in full and free possession of it and our trustees, William H. Stiles, Peter Mitchell and John Williamson, shall satisfy us that they have good and sufficient titles. OF NORTH AMERICA. 103 “4th. We agree to dismiss all members and such as have been members of our church, that they may either join another or form a new Baptist church, and as soon as such church shall be satisfied with and receive them, they shall be dismissed from us.” This being accepted by both parties, the minority of the First African Baptist Church was organized into the Third Baptist Church, for in the minutes of the white Baptist church, January 28, 1833, appears the following resolution: “Resolved, That, inasmuch as the minority of the First African (now the Third) Church have conformed to the requirements of this church in_ constituting themselves into a church, be received under the super- vision of this body upon the same terms as the First African Church.” The 155 was always after the trouble of 1832 called the minority of the First African Church until they were organized into a church, when they became the Third African Baptist Church. To this name they of- fered no objection, nor for thirty years was the slight- est protest offered of their being known and called the “Third African Baptist Church.” In 1833 they entered Sunbury Baptist Association as such, and their church was always recorded in their minutes as the Third African Baptist Church.” The Sunbury Association ex- pelled the First African Baptist Church in November, 1832, as the First African Baptist Church. Every refer- ence to this church in public or in the minutes of the Savannah Baptist Church book is as the First African Baptist Church. The Third Church themselves com- plained against the First African Baptist Church as the First African Baptist Church. Reverend Simms in his book admits that the 155 above mentioned were organized as the Third Church; that is, he admits the reorganization. Your committee has seen a sketch of the First African Baptist Church from its organiza- 104. THE FIRST AFRICAN BAPTIST CHURCH tion in 1788 till toward the close of the administration of Rev. W. J. Campbell about 1877, in Rev. Simms’ own handwriting, without any reference to the _ First Bryan Baptist Church. It appears passing strange to your committee that if the First Bryan Bap- tist Church is the First African Baptist Church that they do not and have not called’ them- selves by that name. The pastor of the First African Baptist Church has shown your committee the deed of the First African Baptist Church to the spot of ground which the First Bryan Baptist Church now occupies. With all of these facts and as many more which have come before your committee as candid, God fearing men, we feel in honor bound to decide that the First African Baptist Church at Franklin Square is the original First African Baptist Church, organized at Brampton barn, January 20, 1788, by Rev. Abraham Mar- shall and Rev. Jesse Peter, whose centennial anniver- sary we have gathered to _ celebrate. We decide, therefore, that the claim of priority of the First Bryan Baptist Church, which has given: itself this name since the Emancipation and the claim of the book written by Rev. J. M. Simms, of being the oldest church (colored) in North America is without founda- tion. Signed, your committee, REV. F. M. SIMMONS, Chairman. CLIPPING FROM THE “SAVANNAH MORNING NEWS,” JUNE 3, 1888. First African Baptist Church of Savannah Has the Honor. “There was some show of feeling in the final settle- ment in the African Missionary Baptist State Conven- tion yesterday of the question as to which is the old- est church organized in the state, and the First Afri- can Baptist Church of Savannah carried off the hon- ors. OF NORTH AMERICA. 103 “Last Thursday the question was presented to the convention and on Friday it was referred to the follow- ing committee: Rev. F. M. Simmons, Stone Mountain; Rev. W. S. Ramsey, Columbus; Rev. H. B. Hamilton; Walthourville; Rev. S. A. McNeal, Augusta; Rev. E. J.’ Fisher, LaGrange; Rev. C. T. Walker, Augusta; Rev. : N. B. Williamson, Quitman; Rev. G. T. Johnson, Arling- ton; and Rey. C. H. Brightharp, Milledgeville. “Vesterday afternoon the committee presented a unanimous report in favor of the First African Bap-— tist Church, in which it said: “We find that the church® organized at Brampton barn, three miles southwest of Savannah, January 20, 1788, is the First African Bap- tist Church of today. This fact is admitted by the work ° which Rev. Simms has written. Up to 1832 there was no: dispute about the First African Baptist Church, but in’: 1832 a great trouble occurred which continued for several months. Many councils were called, which advised again and again a course which, if pursued, would restore peace to the grand old army then numbering 2,795 members. Two Factions. “This was divided into two parties, the one led by Rev. Andrew Cox Marshall, and the other by Deacon Adam Johnson, 2,640 following Rev. Marshall and 155 following Deacon Johnson and known as the Third Afri- can Baptist Church. It appears to your committee, from the evidence found, that before this trouble the church had contracted to buy the white Baptist church then located on Franklin Square; hence when this trouble occurred, Rev. Marshall and his 2,640 members went to Franklin Square, still owning the site on Bryan Sig—o. ; 106 THE FIRST AFRICAN BAPTIST CHURCH Street in Yamacraw. The pastor of the First African Baptist Church has shown your committee the deeds of the First African Baptist Church to the spot of ground which the First Bryan Baptist Church now occupies. With all these facts and many more which have come before your committee, as candid, God- fearing men we feel honor bound to decide that the First African Baptist Church at Franklin Square is the original First African Baptist Church organized at Brampton’s barn, January 20, 1788, by Rev. Abraham Marshall and Rev. Jesse Peter, whose centennial anni- versary we have gathered together to celebrate. We de- cide therefore that the claim of priority of the First Baptist Church (which has given itself this name since Emancipation) and the claim of the book written by Rev. J. M. Simms of being the oldest colored church in North America is without foundation. “When the report was read, it brought Rev. Simms to his feet with blood in his eye. He said the com- mittee had been packed in the interest of the First African Baptist Church, and that the committee had been prejudiced by the ex-bishop of Georgia, allud- ing to Rev. E. K. Love, Vice President of the Conven- tion and pastor of the church. He spoke for half an hour with great vehemence and was frequently in- terrupted by indignant members of the convention. Calls for order and denials and interruptions flowed thick and fast. In vain, the President, Rev. J. C. Bryan of Americus, and Vice President Love appealed to the convention to hear Rev. Simms, but it howled him down, and the report of the committee was unanimously adopted. “The President took the occasion to say that the only side which had attempted to pack the committee was the Simm’s side, that Rev. Love had not suggested a single member of the committee, but that the Simms’ OF NORTH AMERICA. 107 side had suggested two persons, and one of these had been appointed to gratify them. ““This I would not have made public to the conven- tion,’” said President Bryan, ‘had not the charge been made that the committee had been packed, and I tell it now in vindication of the committee.’ Among the documentary evidence submitted by the First African Baptist Church was a deed, yellow with age and honey-combed by moths, dated July 3, 1797, be- ing a deed by Andrew Bryan, a free black man, to the trustees of the First African Baptist Church of lot 7 in Yamacraw village for a consideration of 30 pounds, also a sketch of the church written by Rev. Simms when he was friendly to it.” —Savannah Morning News, June 3, 1888. Little did Dr. Love think when he offered the resolution to celebrate the centennial of Baptist life in Georgia that it would fall to him to per- form so conspicuous a part in that celebration. But Providence directed. No fitter man could have been found. ‘True to his loving oversight of this precious branch of the Vine, God brought love “into the kingdom for such a time as this.” The triumphant success of this wonderful pro- gram and the apostolic utterance of the states- manic report of the Special Committee on the con- troversy gave satisfaction and dignity to the de- nomination, brought prominence and renown to Mother Zion, and increased the fame and popu- larity of the eminent pastor, Rev. Emanuel King Love, D. ‘D. 108 THE FIRST AFRICAN BAPTIST CHURCH Having lived an eventful life with still a full and ambitious program ahead, while yet in the midst of an active career and at the zenith of na- tional fame, all that was mortal of Dr. Love ceased to move, April 24th, 1900. His death was a shock to the entire nation; and many distin- guished clergymen from remote parts of the country came to do honor to this son of the de- nomination and race, led by Dr. C. S. Wilkins, Vice President and other leaders of the Mis- sionary Baptist State Convention of Georgia; per- haps no funeral in the state ever assembled a larg- er multitude of both ministers and laymen than his, while prominent clergymen and statesmen, white and black, heaped encomiums upon this fal- len chieftain and portrayed in rosy colors his wonderful achievements and heroic deeds. . The church, according to its reverent custom, bore the expense of the elaborate funeral, and installed a marble tablet in the walls of the church to his memory, inserted his portrait in a memorial win- dow and placed a life size bust in a cove near the pulpit he so ably filled for fifteen years. Thus ended the activities of, doubtless, the most re- markable preacher that ever lived in Georgia. ) D D CARR, 1907. OW: 1901 J PROF CHAPTER XII. The question of a successor to Dr. Love was one of the most puzzling that ever confronted Mother Zion. There were many able preachers and pastors in Georgia, as able as any in the Union. But most of them were in the northern sec- tion of the state and belonged to that wing of the denomination that was hostile to Dr. Love and his policies in Georgia, especially as they related to the unity of the convention and the attitude to- ward the American Baptist Home Mission Society of New York. Almost any minister in the coun- try would have regarded it an honor to be ex- tended the call. But who would it be? There were thousands of aspirants and many visitors, some by invitation and some by chance. Indiana at this time was the home of a very able minister, the Rev. James Wesley Carr, D. D., who enjoyed the distinction of being a national evangelist. It was arranged that he _ should come and conduct a revival at the First Church. He organized the forces, and through his preach- ing and leadership, the church was revived and many souls professed Christ. After making it (110) OF NORTH AMERICA. 111 a matter of earnest prayer, the First African Bap- tist Church extended him a unanimous call during the year, 1901. | Being a fervent preacher, Dr. Carr kept the church alive, and through several revival efforts, added many souls to the membership. The church, having disposed of the palatial brick parsonage on Montgomery Street, under Dr. Carr’s adminis- tration and his suggestion, purchased the present very beautiful and valuable property at 717 West Broad Street, which is still the most attractive Negro Baptist pastorium in Georgia. Also dur- ing his administration, our present very attrac- tive and well appointed oak pews were purchased and installed. Pastorium, 717 West Broad Street, purchased in 1901. OF NORTH AMERICA. 113 Dr. Carr was of pleasing personality, quite jovial and very polite, even to aged women and children. Mrs. Carr was a pleasant and gifted woman, and proved to be a very valuable asset to her distinguished husband. They held the peo- ple together and built up the church. Many in the church today point to Dr. Carr as the bearer of the gospel torch that first lit up their pathway and directed them in the way of grace and truth. He passed away August 26, 1907, full of good works and greatly loved and honored. REV. W. L. JONES, D. D., 1909-1913 CHAPTER XIII. Rev. Willis L. Jones, who succeeded Dr. Carr to the pastorate of the First African Baptist Church, was born in Gwinnett County, Georgia, in the year 1859. His special training was in the Atlanta Baptist Seminary, now Morehouse Col- lege, where he did academic work and graduated from the Theological Department. He was an earnest student of the Bible and a great gospel preacher. For a number of years he had been the very successful pastor of Beulah Baptist Church, Atlanta, Ga., during which time the church enjoyed its greatest era of prosperity. The present brick house of worship of that congrega- tion was erected by him. Casting about for a shepherd, the church knew of no one who was in harmony with the work and policy of the Missionary Baptist State Convention, who could fit into the scheme of things in general quite so well as he. And he had been a friend of the church for years. Just as the church began to seriously consider prepara- tions for the call, a certain minister visited the church, and, by forceful preaching and familiarity (115) 116 THE FIRST AFRICAN BAPTIST CHURCH with certain classes, became a formidable candi- date for the pulpit and apparently had a multitude of the membership disposed to support him. His conduct, however, with certain females of the church failed to commend him to the leaders. How to avoid a calamity became a matter of serious contemplation. Some of the officers saw what was essential. They telegraphed Dr. Jones on Sunday to come on the next train. He arrived on Monday night in time to preach. He re- mained through the week while the church prayed. His name was then placed before the church and he was elected unanimously. Dr. Jones came feeling the tremendous re- sponsibility of leading this grand old church. He preached hard and proceeded slowly and cautious- ly until he had won the hearts of his people. Find- ing a heavy debt hanging over the church, in- cident to the purchase of the pastorium and the pews, for which the church edifice was mortgaged and the church becoming discouraged, Dr. Jones, with the assistance and suggestions of his of- ficers, instituted a “clock” rally and raised suf- ficient money to liquidate every penny against the church. ‘The church celebrated the event with a spectacular mortgage burning, and hailed Dr. Jones as a deliverer. The church still remem- bers him as a great financier. Dr. Jones held many positions of trust among his brethren, being one of the founders and a trus- OF NORTH AMERICA. 117 tee of Central City College and Moderatof of the Hopewell Association. He visited the Holy Land in 1897 and often elucidated his sermons with some of his observations in that country. He died October 23, 1913, wept and honored by his grief stricken followers. Appropriate fu- neral services were conducted; and by request of the family, interment was at Norcross, Ga., his old home. The church sent Brother John Gordon and Deacon Lee Gilmore to accompany the family and corpse to its last resting place. fed BES BY) 1915-1922. T. J. GOODALL REV CHAPTER XIV. Rev. Thomas Jefferson Goodall, D. D., hails from Tennessee. He was educated at Roger Wil- liams University. When invited to pay a visit to the First African Baptist Church, he was serv- ing the church at Jackson, Tenn., where he was succeeding finely and rapidly rising into promi- nence. Though younger in appearance than any other pastor since Rev. George Leile, he made a profound impression upon the church. From that date his popularity continued to increase de- spite other visitors. After protracted prayer meetings, the officers of the church recommended him. He was unanimously elected pastor, May 1, 1915. Dr. Goodall is a brainy man and a forceful and practical preacher, as well as an orator of no mean ability. He is also quite aggressive; and while at the First Church, he was ever on the alert and contentious for every right, honor and distinction that should come to Mother Zion. As- suming charge about the time the National Sun- day School and Baptist Young People’s Union Con- gress was developing, he kept her fully yrepre- (119) 120 THE FIRST AFRICAN BAPTIST CHURCH Sented in that body and often saw that she was in conspicuous places on the program. Some of her delegates became familiar figures at these annual gatherings. Since the days of Dr. Love he did more to popularize her and keep her in the lime- light than any other pastor. Being war time, money was quite plentiful and the congregations were large. Hence he espoused a program of general church improvement and the congregation cheerfully responded. The basement was modernized. A kitchen, dining room, rest rooms, and other apartments were constructed and furnished. ‘The ceiling of the auditorium was beautifully paneled; upstairs and downstairs were ceiled with ornamental metal shingles, the lighting equipment was improved and the in- terior of the church was embellished and beauti- fied so as to lend a ‘charm and grandeur that vied ‘with the prettiest edifices in the whole country. In the years immediately succeeding the World War, the cost of living took a sharp and continuous rise while wages were constantly descending. The country became panicky and Negroes continued to go north. These general conditions, together with some dissatisfactions in the church caused a considerable slump in the attendance and _ re- ceipts of the church. Pastor Goodall had long felt that his salary should be increased and had made.it known to the deacons, but they could not see their way to recommend it. About this time OF NORTH AMERICA. 121 he visited Philadelphia and pretty soon received a call to the Second Baptist Church of German- town, a suburb of Philadelphia. After consid- erable parley, he eventually offered his resigna- tion to the church with an appendage that filed numerous charges against the deacons and an of- fer to remain with the church provided he was granted a raise in salary, a new board of deacons and some other minor requests. Intense ex- citement followed. The deacons caught, un- expectedly, and surprised at the pastor’s move, asked for time to make their defense. Their re- quest was granted and the time set for the next regular conference. The pastor declined to be present. The deacons were completely exon- erated and the pastor’s resignation accepted. He preached his final sermon and his administration terminated December 31, 1922, being the first pas- tor during the 150 years of its existence that ever left the First African Baptist Church by a vote of that body. Only two others ever departed except by death. They were Rev. George Leile who by force of national conditions left for Ja- maica in 1782 and Rev. Wm. J. Campbell, who, in a fit of passion, withdrew with a body of mem- bers in 1859 to form another church. Dr. Goodall is still at the Second Church, Germantown, in good’ health and rendering ex- cellent service. REV. E. G. THOMAS, A. B., B. D., 1923. CHAPTER XV. Rev. Edgar Garfield Thomas, the tenth and present pastor, was born in Calhoun County, Georgia, and is the son of Mr. and Mrs. Henry and Delilah Thomas, at that time humble tenant farmers on Jesse Merritt’s plantation. At the age of six, his father bought a 50 acre tract of farm land in Randolph County, 8 miles south of Shellman, and moved the family to his own home. His father continued to add to his holdings until he became an independent and progressive farm- er. The family grew until there were fifteen children of whom Edgar was fifth, all of whom were provided with considerable education. Of the eight now living, three are successful pas- tors, two girls are wives of prominent pastors, the other three are active church laymen. Edgar’s advantages for an education were meager in early life; but he early manifested an insatiable desire for a _ liberal education. His early struggles to gratify this desire would make an interesting chapter, as may be gleaned from his biography in the “History of the American Ne- gro,” Georgia Edition, Vol. 1, but that is too (123) 124 THE FIRST AFRICAN BAPTIST CHURCH elaborate for this sketch. He united with the Mt. Calvary Baptist Church at the age of four- teen, was a Sunday school teacher at 15, and su- perintendent of the Sunday school at 18 and de- veloped the largest and most progressive school in Randolph County. As a delegate to the Benev- olence Sunday School Convention at Americus, he was elected clerk of that body also at 18. He entered Atlanta Baptist Seminary, now More- house College, October 6, 1895, and practically worked his way through school, remaining there 12 years. He finished the Academic Course, May 14, 1902; the College Course, May 16, 1906; and the Theological Course, May 15, 1907. At Rome in July, 1906, he was elected State B. Y. P. U. Or- ganizer and Corresponding Secretary of the State Sunday School Convention, filling this position two years. In September of the same year, he was elected pastor of the Tabernacle Baptist Church, Monroe, and made a splendid record there for three years, giving half of his time to the pas- torate and half to the field work. October 21, 1908, he was married to Miss Esther N. Brocken- ton, of Darlington, S. C., daughter of Dr. I. P. - Brockenton, the late President of the South Caro- lina State Baptist Convention. Mrs. Thomas finished the College Course of Shaw University with the degree, B. S., May 10, 1900. Sheisa model wife and a very valuable pastoral assistant. OF NORTH AMERICA. 125 Three children have come to _ bless this union, Esther B, 15; Edgar, G., Jr.,18; and Henry, 11. He accepted the pastorate of the Harmony Baptist Church, Augusta, in 1908, and served them two years, improving the church and _in- creasing its membership. At the same time he acted as Dean of Theology at Walker Baptist In- stitute. In the autumn of 1910 he was elected President of Twin City Seminary, McRae, Ga., and served them very acceptably for five terms, pastoring the First Baptist Church there most of the time. He was called to the Mt. Olive Church, Dodge County, in 1911, and served them one year while at McRae. Desiring to devote his whole time to the min- istry, he accepted a call to the Mt. Vernon First Baptist Church, Newnan, Ga., June 1, 1915, and served with great success for four years; after which he was called to the First African Baptist Church, Bainbridge, where he did very notable work. He led the church in a $4,000 rally and burned a mortgage that had been hanging over the church for 14 years, built a $2,500 pastorium, installed steam heating plant, pool and choir stand, bought an expensive pulpit set, built con- crete steps and concreted the sidewalk and ves- tibule floors, and did many other improvements about the church besides giving it a new rating in the state and nation, for its internal organiza- tion and operation were modernized and many members were added to the church. This church, 126 THE FIRST AFRICAN BAPTIST CHURCH as was the case of all the others he has served, was quite reluctant to dispense with his efficient services. During the World War, Rev. Thomas won quite a reputation in Coweta County as Chairman of the Thrift Stamp and War Bonds Campaign. Some of his speeches were published and highly com- mended. He is in constant demand for special sermons and addresses. The year following Dr. Goodall’s resignation was one of severe trial for the church, for Dr. Good- all had some very devoted friends in the congre- gation that were not able to see that the church should not have conceded his requests. They did not cease to agitate and an effort was made to stage a come-back for the former shepherd. Knowing what it meant for them and the church, the officers, supported by the church, dealt with matters with a firm hand. There was much fric- tion and much feeling. Finally, about twenty- five were excluded from the church, most of them were very active workers. Though out, they continued to give trouble, for they kept the actions of the officers and church under critical discussion, and through sympathizers in the church, kept things in an uproar. Just prior to the call, things began to simmer down and some of them returned, and others were on their way. Then too, the vacant pulpit was the object of considerable speculation. The usual stream of OF NORTH AMERICA. 127 visitors and applicants flowed by, hundreds of them, some of them among the ablest pastors, most prominent evangelists, and gifted preachers in the country. Finally the Pulpit Committee invited the Rev. Thomas, then pastor of the First African Baptist Church, Bainbridge, Ga., to visit the church on the fourth Sunday in May, 1923, to preach both regular services and ordain four candidates for the deaconate: Brother J. H. Davis, Brothers H. J. Freeman, C. B. Burson, and Dr. F. 8. Belch- er. Rev. Thomas came and delivered a sermon at the morning service from the _ text: “What is man?” Psalm 8:4, subject: “Man.” The sermon gripped the congregation, making an impression that despite many others coming before and after, was so profound that continued to deepen until it was soon practically conceded that he would be the next pastor of the church. The sermon on the subject: “Deacons and Their Relations to the Pastor and Church,” that night was also happily received, and the manner of officiating during the ordination exercises in- creased the favorable impression. On the fourth Sunday in July he was invited to preach the 97th anniversary of the organization of this, the first Sunday school organized in a Negro church of North America. From this time forth, Rev. Thomas’ name was a familiar one among the members of the First Church. Then on October 128 THE FIRST AFRICAN BAPTIST CHURCH 21, while at his regular evening services in Bainbridge, he received the following telegram: Savannah, Ga. 5:47 p. m., October 21, 1923, Rev. E. G. Thomas, ; 616 Clay Street, Bainbridge, Ga.: “We wish to convey to you the intelligence of your election as pastor of the First African Baptist Church at Savannah, Ga.; action of the church in a special conference, Sunday, October 21, at 5:00 p.m. Letter will follow. “Board of Deacons, W. G. Williams, Church Clerk, 624 W. Walburg St.” Rev. Thomas accepted the call and took charge December 1, 1923, and was installed during the anniversary exercises in January, 1924. Coming to the church, the pastor found things still far from ideal. The troubles in the church assumed a new angle with the advent of a new pastor to take charge. Rev. Thomas’ first constructive work was to distribute the responsibilities, activities, and opportunities into a much wider range of work- ers. This he, with the aid of the church, did so wisely and charitably, that the very narrow circle of workers he found doing everything could find no opportunity for disturbance; and the new enlistments are happy in the service of helping to maintain and advance the church. The OF NORTH AMERICA. 129 working force is now triple the size he found i The next great task the pastor undertook was to review the facts underlying the perpetual controversy with the First Bryan Baptist Church as to priority. Finding that all that the First African Baptist Church claimed as to its being the original First African Baptist Church was eminently true, and that a great mass of its most striking evidence had never been brought prop- erly to light and that much that the other genera- tion accepted as authentic had been forgotten by the present, and knowing that the entire country would welcome a recast and restatement of the merits of this aggravating case, and feeling fur- ther that God must have brought him to the church for this very purpose, Rev. Thomas re- solved to accept the challenge and plunged im- mediately into the stupendous task of gather- ing and systematizing material, and this little volume is the result. In the meantime, seeing the old bell tower built during Dr. Love’s administration was still down, and the 1047 lb. bronze bell bought for it was still silent in the basement, he instituted a “Bell Ringing’ drive and led the church in reconstructing a tower, this time of reinforced concrete at a cost of $3,175 and installed the bell in a gala “Bell Ringing Exercise,’’ May 17, 1925. 130 THE FIRST AFRICAN BAPTIST CHURCH The following is a Dedication Poem, composed and read by the pastor on that occasion: DEDICATION POEM. First African Baptist Church Bell. And now ring out, First African Baptist bell, In this resplendent tower thy lofty station take; Once more thy gospel message to the nations tell, And bid the sleeping thousands of Savannah wake. For thirty years thy tongue has held its peace; While we in silent sadness yearned to bid thee rise: But now in joyful notes thy silence cease, And shout thy joyous anthem to the listening skies. Ring out, First African Baptist bell. Ring! Ring! Ring! Ring out! Ring out! First African Baptist bell; For there awaits thee still a serious, solemn task— Vice, crime and superstition to dispel, Atheistic creeds to blight and heresies to unmask. Vile forms and follies flaunt their tempting snares, And dig decoying pitfalls for unguarded youth; While many a heedless wanderer, unawares, Treads error’s dismal ways, and spurns eternal truth. Ring out, First African Baptist bell. Ring! Ring! Ring! And still ring out, First African Baptist bell; Another generation bids thee rise and ring; That host which viewed thy former citadel Has here but few and faint thy former praise to sing. Ring till the hosts of earth assemble near; OF NORTH AMERICA. 131 Ring till the multitudes of heaven draw nearer still; Ring till all tribes and tongues, in reverent fear, Extol Christ King, and seek to do His holy will. Ring out, First African Baptist bell. Ring! Ring! Ring! E. G. THOMAS. Savannah, Ga., May 17, 1925. Rev. Thomas is one of Georgia’s most up- right, highly educated, and conscientious preach- ers. He is exceedingly popular in Savannah. . Under his leadership, the church is destined to heights in some lines not hitherto attained. The congregations are growing and Mother Zion is: moving merrily onward. CHAPTER XVI. Boards and Auxiliary Societies. Next in importance to the pastor in any church is the Board of Deacons. This was their rank in the first church at Jerusalem and in the or- ganization of the other apostolic churches of the New Testament. Besides the pastor’s theirs are the only other qualifications catalogued. Deacon Samson Bryan. In the First African Baptist Church, many deacons have distinguished themselves. The first deacon of this church appears. to have been Samson Bryan, a brother of Rev. Andrew Bryan, who was baptized by Rev. George Leile during his pastorate, (First African Baptist History, p. 163). He was meek and strong in the faith, sharing with his brother the severe trials and persecutions of those earlier days. He died early in the nineteenth century. Others serving the church about that time were Somerset Bryan, Dick Nethercliff, Charles Golish, Josiah Lloyd and others. (133) L345, DH EELS AFRICAN BAPTIST CHURCH Deacon Adam Johnson. Another deacon whose name will ever re- main conspicuous in the annals of the church is Adam Johnson. He was. baptized by Rev. Andrew Bryan, and was pious, zealous and faith- ful. For years he was a staunch friend of Pas- tor Marshall, but disagreeing with him in the controversy of 1832, broke with the pastor and led 155 members out of the church and organized the Third African Baptist Church in January, 1833. In that church also he was a very faith- ful and prominent member. He died March 18, 1858. Deacon James M. Simms. Rev. James M. Simms, author of “the First Col- ored Baptist Church of North America,” the Bryan history, was baptized by Rev. A. C. Mar- shall on the first Sunday in April, 1841 and was ordained a deacon, January 29, 1860. He was never very pious, but quite intelligent. He was a fine carpenter and had charge of the wood work in the construction of our present brick edifice which was completed in 1859. This work is executed with great skill and taste. He pur- chased his freedom for $740 in 1857. He was licensed to preach by the church in 1868. Dur- ing this same year he was fined $50.00 for teach- OF NORTH AMERICA. 135 ing members of his race to read. During the war, he ran the blockade and got away to Boston and joined the Union army, serving a year be- fore the emancipation. While in Boston he was ordained to the gospel ministry, and in 1865 re- turned with a commission from the American Bap- tist Home Mission Society to labor in these parts among the Negroes. The First African Baptist Church refused to honor the foreign ordination, and Rev. W. J. Campbell wrote the society and had the commission cancelled. Rev. Simms then went into politics, where he exhibted great skill and was elected to the Georgia Legislature, where he served several terms with marked ability. Gov- ernor Bullock appointed him a judge, but the legislature abolished the jurisdiction before he was able to hold a term of court. Rev. Simms finally got a _ letter of dismis- sion and united with the First Bryan Church, Rev. . U. L. Houston, Pastor. They recognized his ordi- nation, and he served several country churches. Rev. Simms returned with a letter from the First Bryan Church in 1885, but the church refused to honor it. After assisting Dr. E. K. Love in writing the history of the First Church, he wrote the history for the First Bryan Church. Déacon C. L. DeLamotta. He was born in Charleston, S. C., in 1822, and was converted and baptized into the First Afri- 136 THE FIRST AFRICAN BAPTIST CHURCH can Baptist Church in 1844. He was elected dea- con in 1862. He was one of the early superin- tendents of the Sunday school, which position he filled with distinction, being loved and admired by both teachers and scholars. For his services in this capacity, he is still loved and remembered. He was buried January 1, 1887. Deacon J. H. Brown. Another shining mark among the deacons of the First Church was J. H. Brown, who was born in Savannah, August 5, 1855. He united with the church in 1873 and was ordained a deacon in 1875. Before dying, Deacon DeLamotta called his teachers and a number of the scholars to his bedside and summoned Deacon Brown and committed the Sunday school to his care in the midst of songs and prayer. Deacon Brown was ' quite intelligent and made an excellent superin- tendent. In 1881 he was elected Vice President of the Missionary Baptist Sunday School Con- vention of Georgia. The following year he was elected President: which position he filled for years with dignity and efficiency. He was Clerk of the Mt. Olive Baptist Association for years. In 1886, he was elected Clerk of the Missionary Baptist State Convention. He was the one lay- man to serve on the Centennial Committee from the State Convention to assist in arranging the OF NORTH AMERICA. 137 program for that great event. He was later ex- pelled from and restored to the church; but does not seem to have officiated any more. Deacon J. C. Ross and Others. Deacon J. C. Ross came to Savannah from De- troit, Michigan, in 1887, and became Principal of the East Broad Street Public School. He was ordained to the deaconate, January 17, 1897. Upon the expulsion of Deacon Brown, he became Superintendent of the Sunday school, and made one of the most punctual and _ progressive of- ficials ever to serve in this field. Among some of the others who deserve men- tion in this connection are Deacon S. S. McFall who was Chairman of the Board of Deacons for several years. Deacon B. H. Maxwell, who served as Chairman during the pastorates of: Drs. Carr and Jones, and who died January 11, 1915, distinguished for piety and full of good works, was buried from the church by Rev. T. J. Goodall upon his first visit to the church before being called. Deacon Thomas R. Williams, who was born in Effingham County, May 7, 1858, was converted May 9, 1899, and ordained in 1898, suc- ceeded Deacon Maxwell as Chairman of the Board. He filled this position with ability until his death, September 12, 1923. Sig.—6 138 THE FIRST AFRICAN BAPTIST CHURCH Our present Board of Officers whose pictures appear on page 1382, is quite up to the standard. It is efficiently organized and most of the com- mittees function creditably. Deacon George L. Binyard is the honored chairman; Deacon J. W. Marks is Chairman of Finance; Deacon J. H. Da- vis is Chairman of Choir Committee. Deacon Fannin §. Belcher, who has been twice honored with position of City Physician, is Chairman of Entertainment Committee; Church Committee, Deacon C. B. Burson, Chairman; Printing Com- mittee, Clerk Willie G. Williams, Chairman; Par- sonage Committee, Deacon J. W. Marks, Chair- man; Purchasing Committee, Deacon H. J. Free- man, Chairman; Pulpit Committee, Deacon Geo. L. Binyard, Chairman. Brother C. H. Ebbs, Clerk. Brother C. H. Ebbs, clerk, was born in Sa- vannah, March 17, 1854. He was converted December 26, 1875 and was elected clerk January 7, 1876. Mr. Ebbs was a fine penman, very ac- curate, very faithful, humble and pious. He gave the church a quarter of a century of pleas- ing service, when he was succeeded by our pres- ent very efficient clerk, Brother Willie G. Wil- liams, who has been serving in this capacity al- ready for twenty-three years. OF NORTH AMERICA. 139 The Sunday School. As stated in Chapter IV., ours is the oldest Negro Sunday School in North America, having been organized in 1826 by white Christians from the Independent Presbyterian Church. The church itself took charge of the school in 1835. Since that time, it has maintained a lively and, for the most part, a progressive school. “Deacon C. L. DeLamotta was for many years the be- loved superintendent and won for himself an extensive reputation for his great work with the young. As stated above he was followed by the popular Deacon J. H. Brown who won new laurels both for himself and for the school. - Records of the details of its operation are not available, but considering the numerical strength of the church it is to be supposed that at times it must have enrolled five or six hundred scholars. Following Deacon Brown, Deacon Ross held sway. And it is said that he was the most ca- pable, punctual and progressive of them all. Un- der him the school made wonderful strides. Suc- ceeding him, the school has had as its head such Superintendents as Brethren I. M. Jackson, C. H. Schneider, St. Louis Ponder, 8S. M. Lee, Deacon W. J. Ayers, and Brother J. S. Delaware. Brother Delaware is proving a worthy official and is lead- ing on to success. Mrs. Susie O. Graham is the dean of the teaching force, having taught for 140 THE FIRST AFRICAN BAPTIST CHURCH years. Mrs. Maggie Grant is next in duration of service. - The Sunday school keeps abreast with the times, is modernly organized and keeps represented in local, state, and national organi- zations. Also its organized classes send dele- gates annually to the National Sunday School and B. Y. P. U. Congress. The Debbora Class known as Class No. Six, Miss Eloise Williams, President, and Mrs. Sarah Coles, Teacher, is easily the banner class of the school. Other officials are Brothers W. E. Jones and R. A. Bryant, As- sistant Superintendents, Mrs. Ruth Williams and Miss Sarah Horton, Secretaries, Miss Frances Brown, Treasurer, Miss Clara Brownlee, Choris- ter, and Miss Brown, Organist. 3 Choir. The First African Baptist Church has main- tained a choir from days immemorial, and has been prolific of many notable vocalists and _ in- strumentalists. Mrs. M. M. Monroe was the first organist of note, having been elected in 1874 and served skillfully for about twenty-five years. Some reputable singers were Mesdames Anna Gordon, Cornelia Gilmore, Jennie Mack, Miss Louise Carr and Mr. Julius Jenkins. In later years, Mrs. J. W. Carr and Mrs. T. J. Goodall rendered good service. OF NORTH AMERICA. 141 The present officers are Mr. C. A. Allen, Presi- dent, Mr. Paul D. Davis, Chorister, Mrs. Mamie V. Bryant, Secretary, Mrs. Lula Burson, Treas- urer, and Mrs. Miram Lewis, Organist. The membership of the choir numbers about thirty- five. Some among them are very good singers. It ranks as one of the very best in Savannah. Woman’s Missionary Union. Another of the earlier movements in the church was the mission work of the sisters. This dates far beyond the time when such organiza- tions were regarded as a component part of the church itself. For almost a century it has been administering to the needy of the church. Its present officers are Mrs. Julia A. Ward, Presi- dent; Mrs. M. M. Sampson, Secretary; Mrs. Julia P. Brownlee, Treasurer. They are engaged now in the good work of providing the church with an individual communion service. Nancy Gibbons Club. Auxiliary to the Missionary Union is the Nancy Gibbons Club for young girls which is teaching them to do benevolent work and prac- tice some arts of handicraft. Their officers are: Misses Nancy Houston, President; Theresa Woods, Vice President; Albertha Pettigrew, Sec- 142 THE FIRST AFRICAN BAPTIST CHURCH retary; Wilhelmina Levy, Treasurer; Clara Brownlee, Pianist. Baptist Young People’s Union. The moving spirit in the organization of the B. Y. P. U. in the First African Baptist Church was Mr., now Rev. J. A. Lockett. This took place in 1902. It united with others in the organization of the.State B. Y. P. U. Con- vention and as’in other churches, it had its early struggles here. But for many years it has been a flourishing auxiliary, and is now one of the most substantial in the church. Following Rev. Lockett, who is now a successful pastor and a teacher in the Georgia State College, Deacon J. W. Marks became President and led this organization with great success. Brother J. 8S. Delaware, who is one of the most capable laymen in the church and at present the Superintendent of the Sundav school, was next elected President and served with honor. He was’ succeeded by Brother J. P. Brownlee who is able to keep it among the frontline unions of the state. It is represented annually in all the local, state, and national bodies. It was awarded a banner for the largest contribution in the state in 1925. Brother B. C. Patterson is Vice President ; Miss Nancy Houston, OF NORTH AMERICA. 143 Secretary; Mr. W. 8S. Glover, Chorister, and Miss Clara Brownlee, Pianist. The Union is divided into four groups, and a Junior Department. B. Y. P. U. Chorus. The General State B. Y. P. U Convention at its annual sessions conducts a musical contest be- tween competitive choruses from various sections of Georgia. The chorus of the First African Bap- tist B. Y. P. U. for the last two years has been directed by Mr. W. 8S. Glover who is one of the most artful trainers and directors in the state. In Columbus, in 1924, this chorus won the first banner over a dozen other choruses. In Augusta in 1925, it won the third banner. Mrs. W. S. Glover is pianist; Miss Frances Brown is the Secretary. The First African Baptist Brotherhood. It is designated to enlist the man power of the church and coordinate it in progressive and con- structive movements about the church. It has a commendable program and has done some tan- gible work. Dr. F. 8. Belcher is the ideal Pres- ident; Mr. W. G. Roberts, Vice President; Mr. Charles H. Stewart, Secretary; Mr. J. S. Dela- ware, Treasurer. 144 THE FIRST AFRICAN BAPTIST CHURCH Willing Workers’ Union. The Willing Workers’ Union is virtually an auxiliary to the Brotherhood. This is the first year of its history and bids fair to rival the’ men’s organization. It was represented in the Woman’s National Baptist Convention in Baltimore this year by Misses Eloise Williams, Ethel Grant, Mamie Brooks, C. E. Watrous and Mrs. Esther B. Thomas. The officers are: Miss Eloise Williams, President; Miss Vice President; Elsie Williams, Secretary ; ——, Treasurer. In accepting January 20, 1788, as the date upon which the First African Baptist Chur ch was organized, the Centennial Committee drew their conclusion from the evidence then at their disposal. Had they been favored with the facts brought to light through re- search of historians of later days, their findings would have inevitably been identical with the disclosures of this book. DATE DUE f by a) , a | 7: il RT 4 ora oe z & oP a wt. 3 aa j ee | 2,27 ~t 5 oo fk ee ; PRINTEDINU.S.A. GAYLORD BX6480 .S45F4 T4 The first African Baptist church of Princeton Theological Seminary—Speer Library 1 1012 00020 7045