THE LIBRARY OF THE UNIVERSITY OF NORTH CAROLINA AT CHAPEL HILL ENDOWED BY THE DIALECTIC AND PHILANTHROPIC SOCIETIES BX6480 .545 F5 i UNIVERSITY OF N.C. AT CHAPEL HILL 00008039614 This book is due at the WALTER R. DAVIS LIBRARY on the last date stamped under "Date Due." If not on hold it may be renewed by bringing it to the library. DATE RET DUE DATE RET DUE P£r « 1993 .IAN 19 1999 ■ THE FIRST AFRICAN BAPTIST CHURCH, SAVANNAH, GA. Front View, from Franklin Square. HISTORY first OF THE FS FROM ITS ORGANIZATION. JANUARY 20th, 1788, to JULY 1st, 1888. INCLUDING THE ' ) BY REV. K. K. LOVE, D. D S&» '*"»'* C>/\ [Copyright, 1888, by Rev. E. K. Love, Author.] SAVANNAH, GA.: THE MORNING NEWS PRINT. TO THE OFFICERS AND MEMBERS OF THE FIRST AFRICAN BAPTIST CHURCH, FRANKLIN SQUARE, SAVANNAH, GEORGIA, This work is affectionately dedicated by your affectionate Pas- tor, as a slight token of his appreciation of the uniform kind- ness, tender sympathy and profound consideration he has re- ceived at their hands during a delightful pastorate of three years. Digitized by the Internet Archive in 2012 with funding from University of North Carolina at Chapel Hill http://archive.org/details/historyoffirstafOOIove INTRODUCTION. I have been asked to introduce this work to the public. In Georgia and Alabama, where the author is known both as a speaker and writer, nothing from his versatile pen needs intro- duction. An hundred years have passed — most of these years were spent in hardships and sore tribulations to our poor r ignorant, down-trodden race. Our race has acted nobly and done many things that were highly commendable of the race,, but no record was kept of them and hence it went without say- ing that the race had done something worthy of praise. This is still true. We have many grand men, eloquent and learned men, in our pulpits that nothing is known of them except in their immediate communities. This will always be so until we have a well conducted press of our own and bring out our own men, or do as Dr. Love has done — write their history. The white press was never intended to praise and elevate the negro. They do not spend their money for that purpose. The white press, if it means no ill will to the negro, it means eleva- tion to the white, and to support the long believed theory that the negro is inferior to the white man. A press that believes - , this can not elevate both races. With such prejudice the negro- has been contending and struggling to rise, under adverse cir- cumstances through the vicissitudinous cycles of an hundred? years. Our race fought with unseen weapons, but multipotent. They were guided by an unseen hand, but that hand was the hand of the mighty God of Jacob. There is no other cogent reason that can be given for success or even our existence un- der so unfavorable circumstances. We have come thus far guided by nothing we knew of the past, with no adequate con- ception of the present, and no training which would enable us to compare the past and present to form anything like an intelligent idea of what the future would reveal. Our race during the hundred years that have passed was profited very little by the history of their noble men, for it was not written. If it had been written, however meagre, it would have inspired others to like and even nobler deeds. Hence, we should wel- come this work into our homes and give it a careful perusal. It is well calculated to edify and delight every careful reader. The men who are referred to in this work, many of them, lie B Introduction. in unknown graves. To the world many of their great deeds are unknown. Their eventful and eminently useful lives are not written by the historian, but, blessed consolation, they are known of Him who hath said: "I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil : and thou hast tried them which say they are apostles, and are not, and hast found them liars. And hast borne, and hast patience, and for my name's sake hast labored, and uot fainted." Rev. ii, 2-3. He keeps the record of His saints. Although no marble shaft nor towering monument mark the place where many negro heroes lie, yet — "God, their Redeemer, lives, And often from tbe skies, Looks down and watches all their dust Till He shall bid it rise." They have scattered seeds of kindness in tears, and sweat, and blood, and God has taken cognizance of all. Our blessed Jesus has said: "I know thy work: behold, I have set before thee an open door, and no man can shut it : for thou hast a little strength, and hast kept my word and hast not denied my name."— Rev., iii, 8. There is an open door of usefulness of abundant entrance into the inviting fields of christian activity, intelligent christian work and devout consecration to the ser- vice of God in lifting up fallen mankind to heaven and God. What our fathers accomplished under adverse circumstances is but thunder-peals to us to do infinitely more under so favored opportunities. Though Dr. Love complains that this work does not satisfy his own ambition of what he feels ought to be written of the Baptist church which is the mother church of all the churches in this country, this work will be very highly appreciated and will be read with profit and interest. It will be admitted that he has performed his task well, and we will not despise the day of small things. This book justly claims to be the history of the oldest church in the country. That the First African Baptist Church is the original first church organ- ized at Brampton's barn, January 20th, 1788, the reader will decide irrefutably true when he has read the book. S. A. McNEAL, Corresponding Secretary of the State S. S. Convention, and S. S. Missionary of the State of Georgia. The author requested Revs. C. T. Walker, S. A. McNeal, and Prof. R. R. Wright to write the introduction of his work. He thinks best to put each of their signatures after their production. He is placed under lasting obligations to them. Introduction. C It is evident that the First African Baptist Church in Savan- nah is the oldest colored Baptist church in America, and cer- tainly the oldest in Georgia. We live in an age when such erroneous doctrines are sapping the foundation of revealed truth are being propagated, and many are being proselyted from the true way for want of light. It is highly expedient that a history of this grand old church (the mother of the col- ored Baptist churches of America) be written. Planted a cen- tury ago, on the fertile seaboard, in tears and blood, under ad- verse circumstances, tribulations and sore afflictions, yet she has been led to a glorious success. This laudable undertaking of the author to chronicle the deeds of the noble pioneers, and the successes attained by the church, should meet with the most hearty approbation from every lover of truth as it is in Jesus. The sufferings of Be vs. Bryan, Marshall and Campbell alone would fill a volume much larger than this one, in which the author has condensed a few facts bearing upon the general his- tory of the church, but for the hurried manner in which he was obliged to write this work and the limited means at his com- mand. Many of the deacons deserve much more said about them than was, but which was abridged for the same reason as that of the pastors. The centennial sermons and papers delivered and read in Savannah by the brethren celebrating the grandest event in the history of the colored Baptists of this country will doubtless be read with interest and profit. The sermons delivered by Rev. Dr. Love, which appear in this work, are printed because they created such a wide-spread interest among the people, touched on such important subjects, and were delivered immediately after his great work as pastor begun. The report of the committee appointed by the Baptist Con- vention of Georgia, at its session in 1888, to investigate the claim of the First African Baptist Church and the First Bryan Baptist Church, in Yamacraw, as to priority, will impress the readers of this book as being a very interesting document. The declaration of the Baptist Convention of Georgia that the First African Baptist Church is the banner church of the State, and the awarding of the banner to the church, is but justice, and should meet the fullest approbation of every fair-minded, intel- ligent reader. This work is an important factor in the history of the negroes, and especially the Baptist. Dr. Love has done a praiseworthy act in getting the history of the negro Baptists in this State, and it is believed that this is but the beginning of a more care- D Introduction. ftil, elaborate and accurate account of the negroes' doings in church and state in Georgia. The author has dealt with his. subject with fidelity and ability. The photographs are arranged in admirable style. The reader will be impressed with the wise division of this sage church into societies, mission stations, as well as dividing the city of Savannah into wards, and appointing a deacon over each ward to look after the members in said wards. By this means the church manages to keep up with its large member- ship. Searchers after truth will be impressed with the fairness and impartiality of the author. He has not shunned to tell the truth, and endeavored to put the blame (where there was any) where it belonged. This book deserves a high place among the histories of the world and the author a prominent place in the front ranks of honest historians. A history that does not tell the truth will mislead for countless ages countless numbers. It seems to be the order of Divine Providence that men and nations should carve their own destiny and by their own energy and efforts rise in the scale of usefulness and prominence. The time has come when the negro must make his own his- tory, shape his own destiny, solve his own problem, act well his part in church and state and occupj^ a prominent place on the stage of progress. This volume is submitted to the candid perusal of an intelli- gent public. As the author has striven with meekness, gravity and impartiality to give his people a true history, it will doubt- less be deservedly esteemed by all who peruse it, and serve to stimulate and inspire unborn generations to greater usefulness and purer lives of self-denial. The author of this work has been appointed to write the history of the negro Baptists of Georgia. While this work is not intended to be that book, it may very well be taken as the antitype, and will serve as an earnest of that book. The brethren have no fears of a biased history from Rev. Dr. Love. They know him too well for that. May God bless this work to all who may read it. C. T. WALKER, Pastor Tabernacle Baptist Church, Chairman Executive Board State Baptist Sunday School Convention and Secretary State Sunday School Convention, Augusta, Ga^ The negro occupies a peculiar place in the drama of historical life. For the past three centuries his story has been a record of trials, tribulations and disappointments, only flecked here Introduction. E and there by a few deeds of individual daring and heroism. Whether in the domain of story or song ; whether in the arena of battle or on the forum of eloquence, the writers of the past have not accorded to their black brother the dignity of an his- torical character. All the literature of the past has been con- structed upon the basis and assumption that the negro was not only inferior to the white man but the white man's convenience and tool. Hence, almost every reference to the negro race found in text or reference book bears the ear-marks and unmis- takable stamp of race prejudice. The histories of churches are not exempt from the influence and bias of this hydra-headed monster, race prejudice. There is, however, a growing desire not only among the colored peo- ple themselves but among the general public for any accurate, unbiased historical information with reference to the colored people. The world wants the truth. The history of the past makes it reasonable to conclude that whether in general or special history an impartial record of the life and achievement of the negro will not be written until it is written by men of his own race. It must be gratifying to all lovers of the race to know that there are springing up in various sections of the Union some very capable colored historians. Indeed, their works are not only respectable in number but highly creditable in the ability dis- played and in the facts presented. While it would be hardly safe to say that the history of the negroes' deeds and doings has been fully written, yet it is extremely pleasant to feel that each year adds to the many worthy and valuable attempts that will before long make up a complete history of our race. When that history is complete there will be in black and white ample vindication of the dignity and usefulness of a race which has done more and suffered more for mankind than has yet been accredited to them in the histories of the past. No doubt the author of this book had in mind some such thoughts as are written above in presenting to the public this history of the First African Baptist Church. The author has certainly yielded to and satisfied a long-felt necessity for a full and . accurate history of what is now very generally acknowl- edged to be the oldest colored Baptist church in this country. The marked ability and wide and accurate learning of Dr. Love are an earnest of the fact that the book is a valuable addi- tion to the literature of the race. R. R, WRIGHT. Principal Ware High School and Editor Weekly Sentinel, Augusta Ga. THE FIRST AFRICAN BAPTIST CHURCH. Side View, on St. Julian Street. CONTKNTS. CHAPTER I. The Baptism of Rev. Andrew Bryan, his "Wife, Hagar and Kate— The Organization of the Church — The Persecution of Mr. Bryan — He Purchased his Liberty — The Purchase of a Church Site in Yarnacraw — The Organization of the Second African and Ogeechee Baptist Churches — The Deed of First African Baptist Church made to a Board of Trustees— A Copy of the Deed 1 CHAPTER II. The Church from 1818 to 1832— Not much is known of the Church from 1788 to 1818— The Great Trouble of 1832— Mr. Marshall Influenced by the Preaching of Alexander Camp- bell — The Church is Expelled from the Suusbury Associa- tion — The Split of the Church 7 CHAPTER III. The Continuation of the Trouble — The Third African Baptist Church enters the Association in 1833 with 155 Members — The First African Baptist Church Retains her Identity — The First African Baptist Church Endeavors to come under the Supervision of the White Baptist Church, but is Re- fused — The Compromise and Settlement of the Trouble — The Organization of the Third African Baptist Church — The Purchase of the Site at Franklin Square — Mr. Mar- shall's Deposition from the Pastorate — His Restoration 10 CHAPTER IV. Continuation of the Trouble — The Split and how it was Con- ducted — The Numbers each Party had — The 155 Received Letters of Dismission and Organized the Third African Baptist Church— The Third African Baptist Church Changed its Name to First Bryan Baptist Church — Various Commit- tees from the White Baptist Church Labored with the Two Contending Parties — Appeals to the Trustees, the Mayor, and other Strategies Resorted to 18 CHAPTER V. Rev. Mr. Marshall Re-instated — His Church back under the Supervision of the White Baptist Church — The Committee from the White Baptist Church Insisted upon it that Rev. Marshall should not be Pastor — They are Outgeneraled by him — Disaffection in the Third African Church 25 Contents. CHAPTER VI. page The First African Baptist Church Trying to Re-enter the Asso- ciation — She Finally Enters— Her Identity Traced from 1788 to 1838, a Period of Fiity Years— She was Expelled as First African Baptist Church, 1832, and Restored as First African Baptist Church, 1837 28 CHAPTER VII. The New Site at Franklin Square — The Purchase— New Build- ing — More about Rev. Marshall — His Efforts to get Money to Build the Church Edifice— His Trip North— His Death at Richmond, Va. — Rev. Campbell takes up the Work — He Appoints a Building Committee and Completes the Church Edifice 31 CHAPTER VIII. Rev. George Leile — His Work in Savannah and Departure for Jamaica — His Work in Jamaica — His Letters to Dr. Rippons. 34 CHAPTER IX. Rev. Andrew Bryan — His Baptism — His Troubles — His Pastor- ate — His Ministry and Death 38 CHAPTER X. Rev. Andrew C. Marshall — His Conversion and Baptism — Con- tradiction in his History — His Troubles— His Celebrity — His Great Influence— His Long Pastorate, and Death 41 CHAPTER XL Rev. William J. Campbell — His Long and Useful Life— A King among his People — His Ministry — Great Trouble — His Bap- tism — Called to the Pastorate — His Troubles — The Com- mencement of the Trouble of 1877 57 CHAPTER XII. The Trouble of 1877— The Cause— Its Fierceness— The Split— The Call of Rev. Gibbons — The Death of Rev. Campbell, and the Final Settlement — Something Concerning Mr. Campbell's Early Troubles 60 CHAPTER XIII. Rev. George Gibbons — His Call, Pastorate and Death 82 CHAPTER XIV. Rsv. E. K. Love — His Call — Installation — Pastorate — His Ser- mons—The Improvements of the Church under his Admin- istration 85 Contents. CHAPTER XV. page Dr. Love's Administration — The Enlargement of the Church Edifice — The Manner of Work — The Centennial Clubs and Civic Societies — What they did — The Return of the Gib- bons' Place Society — The Children's Church — Rev. Camp- bell's Monument 141 CHAPTER XVI. The Societies of the Church — Their Membership— The Value of their Property and Condition 149 Rev. C. H. Lyons' Sermon and the Presentation of the Banner to the Church 152 CHAPTER XVII. Something about the Deacons 161 Deacon Adam Johnson — His Eventful Life 163 Deacons Adam Sheftall, Jack Simpson and Robert McNish. 164 Deacons W. J. Campbell and J. M. Simms 165 Deacons Murry Monroe and Patrick A. Glenn 167 Deacons James Richard, Friday Gibbons and George Gibbons 168 Deacon C. L. DeLamotta .. 169 Deacon David Mcintosh 171 Deacon F. M. Williams 172 Deacons Richard Baker and John Nesbit 173 Deacon Robert P. Young 174 Deacon Pompey H. Butler 175 Deacon Peter Williams 176 Deacon March Haynes 177 Deacon James H. Hooker 178 Deacon L. J. Pettigrew 179 Deacon Joseph H. Williams 180 Deacon John H. Brown 181 Deacon Willis Harris 182 Deacons John C. Habersham and Peter Houston 183 Deacon Moses L. Jackson 185 Deacons Alexander Rannair and R. H. Johnson 186 Deacon E. C. Johnson 187 Deacon F. J. Wright 188 Rev. James I. Sevorres 189 Mr. W. G. Clark 190 Brethren John E. Grant and C. H. Ebbs 191 Mrs. M. M. Monroe 192 CHAPTER XVIII. The Centennial Celebration of the Church — The Sermons, Papers, etc 193 Report of Special Committee on the Priority of the Church 198 The Welcome Address, by Dr. Love 202 The Introductory Sermon, by Rev. C. T. Walker 206 A Centennarian at the Celebration — Mrs. Mary Jackson 217 Baptist Doctrine, by Rev. S. A. McNeal 219 Contents. CHAPTER XVIII.— Concluded. page History of the Colored Baptists of Georgia, by Rev. G.H. Dwelle. 226 Baptist Church History, by Rev. W. H. Tillman, Sr 231 The History of the Baptist?, by Rev. Levi Thornton 236 The Wants of the Colored Ministry, by Rev. Dr. W. H. Mcin- tosh 239 The Wants of the Colored Ministry, by Rev. Alexander Ellis... 245 The Wants of the Colored Ministry, by Rev. W. G. Johnson 249 The Relation of the White and Colored Baptists, by Rev. T. J. Hornsby 253 The Relation of the White and Colored Baptists, by Rev. G. S. Johnson 257 The American Baptist Publication Societv and its Work for the Colored People, by Rev. E. K. Love, D. D 261 The American Baptist Sub-Society and its Work for the Colored People, by Rev. N. W. Waterman 264 The Bible as Believed by Baptists, by Rev. J. C. Bryan 267 The Bible as Believed by Baptists, by Rev. G. M. Spratling 269 The Qualification and Dignity of the Ministry, by Rev. Charles H. Brightharp 272 The Duty of Baptists to Home Missions, by Rev. E. J. Fisher... 276 The Evils of Intemperance, by Rev. S. D. Rosier 277 Are we Advancing as a Denomination ? by Prof. M. P. McCrary. 280 The Duty of the Pastor to the Church, by Rev. J. W. Dunjee.... 284 The Duty of the Church to the Pastor, by Prof. Isaiah Blocker 287 The Duty of the Church to the Pastor, by Deacon R. H. Thomas... 292 What is our Duty to tbe Institutions of the Country ? by Prof. H. L. Walker 295- The Importance of Pure Baptist Literature, by Rev. E. P. Johnson 301 The Work and Purity of the Church, by Rev. Henry Jackson... 303 Money as a Factor in Christianizing the World, by Rev. W. R. Pettiford 306 Baptist Church Government, by Rev. J. L. Dart 310 A Letter from Dr. Tucker 321 The Act of Baptism, by Rev. J. H. Kilpatrick, D. D..... 327 No Royal Road to Church Prosperity, by Rev. J. H. Kilpat- rick, D. D 341 The Duty of Parents to Sunday Schools, by Prof. James Ross... 356 Conclusion, by the Author .". 358 ^PREFACE-^ The rnany clouds that have been thrown around the history of the First African Baptist Church of Savannah by designing men to rob this time-hallowed church of her pristine honor and present glory, makes it necessary to set in order the facts con- nected with the history of the several negro Baptist churches in Savannah, that the unfairness of the iFirst Bryan Baptist Church, formerly the " Third African Church," in contending that she is indeed the original First African Baptist Church, may be seen. These facts will be set forth so plainly that it will not require a philosopher to understand the truth in the case. The fact that the First Biwan Baptist Church, organized some time in the last of 1832 or first of 1833, as '"The Third African Church," has had on the 20th of January, of the present year, a so-called centennial celebration, and gave it to the world that they were the "First African Baptist Church" of Savannah, and that all other churches sprang forth from them, makes it proper that this work should go forth burdened with irrefutable proof in vindication of the truth of history. While the author shall state facts, and sim- ply facts, which will show that their claim is false, and that they know it better than they appear to know their names, he shall do so in the most possible friendly spirit, with the hope of reclaiming his erring brethren. The First African Baptist Church has had a most eventful and checkered career. She has endured indescribable suffering and has been wonderfully blessed and preserved by a hand divine. The first pastor, Rev. Andrew Bryan, was whipped until his blood dripped freely upon the ground, for no other crime than that he preached Jesus and him crucified to the poor negroes; but he continued to preach Jesus, and God continued to bless his humble preaching to Africa's sable sons and daughters. The more this church was persecuted the more she grew and thrived. From four converts (Rev. Andrew Bryan, Hannah Bryan, his wife, Kate and Hagar,) the First African Baptist Church be- gun its eventful career. This church was organized with 67 members by Rev. Abraham Marshall (white), on the 20th day of January, 1788, at Brampton's barn, three miles southwest of Savannah. This work contains the cuts of Rev. Andrew iv Preface. Bryan, Rev. Andrew C. Marshall, Rev. W. J. Campbell, Rev. George Gibbons, and Rev. E. K. Love, present pastor ; also, some of the deacons of the church. The author acknowledges the incalculable service Benedict's History of the Baptists in America has rendered him ; Holcombe's Repository, furnished by Dr. Tucker ; The Minutes of the Sunsbury Baptist Associa- tion, furnished by Rev. L. C. Tebeau, and the Minute Books of the Savannah Baptist Church (white), furnished by Rev. J. E. L. Holmes, D. D. The author would acknowledge with un- feigned pleasure the priceless help that Rev. Alexander Harris has given him. The First African Baptist Church is placed under lasting obligation to Rev. Harris for guiding the author in his pursuit after the truth of history in the labyrinthal mazes of" the long ago. But for him the author would not have known where to have searched for the facts pertaining to this church. In the Providence of God we have, as nearly as possi- ble, a connected history of our church, with but two broken links, through Rev. Alexander Harris, from its organization. Rev. Marshall and Deacon Adam Johnson lived in the days of Rev. Andrew Bryan, from whom they gathered all the facts, and Rev. Harris lived in the days of Rev. Marshall and Deacon Johnson, from whom he gathered all of the facts, and your humble servant, the author, lives in the days of Rev. Harris. from whom he has gathered the facts, and now writes the truth of history as it has come down from the beginning, thus bringing to us the truth of history pretty much as we receive the truth of Divine Revelation. Rev. A. Harris is a wonderful man, with a memory simply astonishing. It seems that God has spared him for just this purpose. ISTo living man is as well prepared to give the truth of the doings of the Baptists in these parts as Rev. Harris, and a more candid, conscientious, truthful man never lived. We are indebted to Rev. Harris for a copy of the deed and much documentary proof, which we herein present. It will hardly be questioned that Benedict's History nor Dr. Holcombe's Repository contains all the facts of the history of this church. Neither can we expect to learn all from the Minute Books of the Savannah Baptist Church (white), nor the minutes of the Sunsbury Association. We must learn some from those who lived in that day. This is just the way all other histories are gotten up. The verbal statements which we have gathered from the old members who lived in those days can no more be ruled out than our recollection of things which transpired un- der our observation long ago. There is no more reason to sup- pose their memory at fault than ours. Hence we have taken pains to draw from our old brethren and sisters such informa- Preface. v tion as they had in their possession, and their knowledge of men and things about whom and which we have undertaken to write. We shall feel confident that our mistakes will be viewed with a charitable eye, and our imperfection graciously passed by. The public is asked to consider our laborious task before criticising us harshly. This work is sent forth to the public with the humble prayer of the author that it may do great good, and may set in order the facts for more skilled pens than ours to give to the Baptists of Georgia a more interesting and accurate history of themselves. The author takes pleas- ure in the fact that those who may subsequently undertake this task will not be put to it as he has been for information. Praying the blessings of Almighty God upon this humble effort, I am, Yours in Gospel bonds. EMAXUEL KIXG LOYE. HISTORY OF THE FIRST AFRICAN BAPTIST CHURCH. CHAPTER 1. The First African Baptist Church was organized on the 20th day of January, 1788, at Brampton's barn, three miles west of Savannah, by Rev. Abraham Marshall (white ) and Jesse Peter (colored). The first fruit of this beginning was Andrew Bryan, Hannah Bryan (his wife), Hagar and Kate. These four Chris- tians formed a nucleus around which the Baptist denomination twined in Savannah and in Georgia. Just here we insert an extract, as taken from Dr. Henry Holcombe's Analytical Repository, published in Savannah, Ga., in 1802: " The first ordained minister of color who came among these people was George Leile, who was liberated by Mr. Henry Sharp, of Burke county, and is now the pastor of a large church in Kingston, Jamaica. During the short time he was in this city he baptized Cate, an African woman, the property of Mrs. Eunice Hogg, Andrew, his wife Hannah, and Hagar, belonging to the venerable Mr. Jonathan Bryan. The three former have honorably obtained their freedom, and live comfortably; in fact, Andrew's estate is worth upward of five thousand dollars. Hagar is yet alive. By the joint and zealous efforts of these poor, illiterate slaves, it is rationally hoped, a concern was awakened for the salvation of precious souls which has pro- duced many happy effects; and of what extent or continuance the salutary fruits of their feeble exertions may eventually be is beyond the power of calculation. "Like a city that is set on a hill and cannot be hid, soon after they began to call on the name of the Lord Jesus and stir one another up to love and to good works, they attracted the attention of the community, and Andrew, commonly called 2 History of the First Andrew Bryan, with numbers of his followers, was whipped and imprisoned as means of putting a stop to their proceedings. But they found advocates and patrons among very respectable and influential characters, and, by well-doing, at length dis- armed and silenced their bitterest persecutors. "At this period Andrew began to learn to read, and obtained leave of his worthy master to occupy his barn as a place of worship, at Brampton, about three miles from Savannah. Here he publicly and to great numbers endeavored to preach ; and for two years, with very little interruption, had an oppor- tunity of showing that 'Godliness is profitable unto all things.' "By this time their affairs were known to religious indi- viduals at a considerable distance ; and, as destitute of any one authorized to administer the sacred ordinances, they were visited bj r the late Be v. Thomas Burton, who, on a creditable profession of their faith, baptized eighteen of Andrew's hearers. They expressed much gratitude to Mr. Burton for his instruction and other assistance, went on their way rejoicing, and showed increased solicitude to be still more perfectly instructed in the things of God. " The next visit they had by an ordained minister was from the Rev. Abraham Marshall, who, accompanied by a young preacher of color, Jesse Beter, not only baptized forty more of Andrew's congregation; but, on the 20th of January. 1788, con- stituted them a church and ordained him to both preach the gospel and administer its sacred ordinances to their proper subjects. " Soon after being thus systematized on the gospel plan, the} r were permitted to build a large house of worship on the suburbs of Savannah and to serve God as they pleased on the Lord's day, from sun to sun. In this situation their number as a church rapidly increased, and all suspicions of their being- influenced by unworthy motives have long given place to an esteem of their humble virtues. They have several gifted men among them, and the mother church has enlarged her bounda- ries by the constitution of two sable daughters — one consisting of two hundred members, on the 26th of December, 1802, under the denomination of the Second Colored Baptist Church en Savannah; the other, comprehending two hundred and fifty, on the 2d of January 1803, called the Ogeechee Colored Baptist Church ; the former to be supplied by Henry Cunningham, who was ordained to the Avork of the ministiy on January 1st, 1803 ; 2? 2J the latter by Henry Frances. Diminished by these constitu- £&. Cj tions, the First Colored Baptist Church in this city, still under the pastoral care of the aged and pious Andrew Bryan, consists African Baptist Church. of but four hundred members. They have divine services three times every Sunday, and the Lord's Supper quarterly. On each of these occasions, for the three last years, they have received by baptism from ten to sixty-four souls." Great was the suffering of the pioneers of our denomination in this city. But under this terrible persecution this church thrived and was greatly blessed of God. The Second African Baptist Church is her first offspring, which is now a flourishing church with nearly two thousand members. There has nearly always existed between these two churches the most friendly feelings. Many families of worth and intelligence are equally divided between the First African and Second African churches. To-day the wives of three of the Deacons of the First Church belong to the Second Church. In very many cases the wife and some of tbe children belong to one church, and the father and some of the children belong- to the other. This interchange of families in tbe two churches form almost a demand for the pastors of the two churches to be on friendly terms. The First Church has had untold suffering. At times she has been compelled to suspend service. Her doors were more than once closed by the civil authorities. God always brought them out by raising up some white man as an instrument. The church bought the present site on which the First Bryan Baptist Church building now stands the 3d of July, 1797. The property was sold by Bev. Andrew Bryan to a board of trustees for the First African Baptist Church, of which he was pastor, and had been for nine years and six months. He sold the land to white trustees, because it was not lawful for negroes to hold such property. We present here a copy of the deed, which we are sure will be interesting to our readers. GEORGIA. This Indenture, made the third day of July, in the j T ear of our Lord one thousand seven hundred and ninety-seven, and of the independence of the United States of America the twenty-first, between Andrew Br} T an, a free black man and a preacher of the gospel by lawful authority ordained, of Sa- vannah, in the State aforesaid, of the one part, and Thomas Polhill, William Mathews, David Fox and Josiah Fox That the said Andrew Bryan, for and in consideration of the sum of thirty pounds sterling money to him in hand, well, and truly, paid b} r the said Thomas Pol- hill, William Mathews, David Fox and Josiah Fox, at or be- Jf. History of the First fore the sealing and delivering of these presents, the receipt whereof is hereby acknowledged, he, the said Andrew Bryan, Hath granted, bargained, sold, aliened, conveyed and confirm- ed, and by these presents Doth grant, bargain, sell, alien, con- vey and confirm to the said Thomas Polhill, William Mathews, David Fox and Josiah Fox, and the survivor and survivors of them, and to such successor and successors as may be appointed to and for the use of the Baptist Church of blacks at Savan- nah, in over which the said Andrew Bryan now does and for some time past has presided as pastor and minis- ter, one equal moiety being the half of all that lot of land (most part of the said lot) situate, lying and being at Yamacraw, above the city of Savannah aforesaid, known by the number seven (7) in the village of St. Gall, fronting Bryan or Ording- sells street, containing ninety-five feet in front and one hun- dred and thirty-two feet and one-half in depth, bounded west and south by land of the late Dr. Zubly, deceased, East on a lot late Richard Williams, deceased, and North on the main street leading Yamacraw to brick meeting- house with the meeting-house thereon erected and standing on all and other the houses, out premises and appurtenances whatsoever to the same belonging or in anywise appertaining, which said lot was bought by Wil- liam Bryan and James Whitefield, as trustees to and for the use of the said Andrew Bryan, from one Mathew Motts and Catharine, his wife, by deed of bargain and sale bearing date the fourth day of September, in the year one thousand seven hundred and ninety-three, and purchased by the said Mathew Motts of and from one Thomas Norton and Tamar, his wife, in and by a certain deed of bargain and sale to him duly executed, bearing date the twenty-first day of June, in the year one thousand seven hundred and ninety-two, all of which by the said several deeds, reference being thereunto had, will more fully and at large appear, together with the meeting- house or building for public worship thereon erected, and being and all and singular the heredita , rights, members and appurtenances whatsoever to the same belonging, or in any- wise appertaining, and the reversion and reversions, remainder and remainders, rent, issues and profits thereof, and of every part and parts the estate, title, interest, claim and of him, the African Baptist Church. said Andrew, of, in and to the or half part of the lot above described, and the premises hereinbefore men- tioned and intended to be hereby bargained and sold nnto the said Thomas Polhill, William Mathews, David Fox and Josiah Fox, and every part and parcel thereof, and on the death or decease of any or either of the said Thomas Polhill, William. Mathews, David Fox or Josiah Fox, to which successor or suc- cessors, as they or a majority of the survivors shall appoint. In trust, nevertheless, to and for the only proper use, benefit and behalf of the said Baptist congregation of blacks at Savan- nah, now and for some time past under the direction and care of the said Andrew Bryan, forever. And* it is hereby under- stood and declared to be the intention of the parties to these presents that the said lot and building invested in the said Thomas Polhill, Williani Mathews, David Fox and Josiah Fox, and the successors as aforesaid, for the sole use and purpose of the public worship of God by the soci- ety of blacks, of the Baptist persuasion, and for no other use or purpose whatsoever ; that on the death or decease of any or either of the above-named — Thomas Polhill, William Mathews. David Fox or Josiah Fox — the survivor or survivors may and shall within one year thereafter nominate and appoint a suc- cessor or successors in the room of such deceased trustee, which successor or successors so appointed as aforesaid shall be con- sidered as a party to these presents for the uses and purposes hereby mentioned and intended. And the said Andrew Bryan and his heirs, the \said half lot of land and premises, and every part and parcel thereof, unto the said Thomas Polhill, William Mathews, David Fox and Josiah Fox, and their suc- cessors to be appointed as hereinbefore directed, for the uses and purposes as hereinabove set forth against him the said Andrew Bryan and his heirs, and against all and every person or persons whatsoever shall and will Warrant and forever de- fend by these presents. In Witness whereof the said parties to these presents have hereunto set their hands and affixed their seals the day and year first above written. his [l. s.] ANDREW-f BRYAN. mark. Signed, sealed and delivered in the presence of (Note.^) — The word (five) immediately after the word (ninety) in the first page between the sixteenth lines, and also the word (half) immediately after the words (the said) in the second 6 History of the First page between the eighteenth and nineteenth lines, were both interlined previous to the execution hereof. In the presence of ns. HARRISON, ELIAS ROBERTS. City of Savannah. That the within deed was signed, sealed and delivered by Andrew Bryan for the use therein is attested on both by ELIAS ROBERTS. Sworn to before me on the 30th August, 1797. HENRY PUTNAM. Received the day and year first within written the sum of thirty pounds sterling money, being the consideration money as is within specified to be paid to me. I say Received. his ANDREW+BRYAN. Witness: mark. HARRISON, ELIAS ROBERTS. Dated the 3d day of July, 1797. ANDREW BRYAN, To THOMAS POLHILL, WILLIAM MATHEWS, DAYID FOX, and JOSIAH FOX. Bargain and Sale of Lot No. 7 in Yamacraw, Village of St. Gall. Consideration, £30. MOSES CLELAND, EDWARD COPPEE, JOSIAH PENFIELD. The blanks in the above deed are caused by the worn condition and pieces of paper broken out in the creases. The deed is very old. African Baptist Church. CHAPTER II. The Church from 1818 to 1832. Not much is known of the church from 1788 to 1818. em- bracing a period of thirty years that comparatively nothing is known of this grand body. The Savannah Baptist Church nor the Sunsbury Association seem to have been careful about pre- serving records. We are indebted to Holcombe's Repository for facts preceding 1818. He informs us that the Second African Baptist Church was organized the 26th of December, 1802. with 200 members, and that it went out from the First African Bap- tist Church. The Ogeechee African Baptist Church was organ- ized also from this church January 2d, 1803, with 250 mem- bers. Rev. Henry Cunningham, who was ordained January 1st, 1803, was called to the pastorate of the Second African Baptist Church, and Rev. Henry Frances was called to the pastorate of the Ogeechee African Baptist Church. The First African Baptist Church was represented in the Sunsbury Asso- ciation (white) in November, 1818, by Adam Johnson and Jo- siah Lloyd. The total membership was 1712. At' this time there were only two colored churches in the city, viz., First African and Second African. At the session held at Hines' meeting-house, Effingham county, in November, 1819, no dele- gates from the church appear, nor is the church mentioned. At the session held with the Savannah Baptist Church, Novem- ber, 1820, the First African Baptist Church was represented by Adam Johnson and Adam Shuftall. The total membership was 1836. At the session held November, 1821, at the Baptist meeting-house, Upper Black Creek, Effingham county, the First African Baptist Church was represented by Evans Great. The total membership was 1916. At the meeting of the associa- tion, November, 1822, at New Port, Liberty county, Ga.. the First African Baptist Church was represented by Adam Shuf- tall and Evans Great. The total membership does not appear. At the meeting of the association held at Powers' Church, Ef- fingham county, November. 1823, the First African Church was represented by A. Shuftall and Jack Simpson. Total membership was 1888. At the session held at Sunsbury, Lib- erty county, November, 1824, the First African Baptist Church was represented by A. Shuftall and A. Johnson. The total membership was 1912. At the session held at New Providence History of the First nieeting-house, Effingham county. November, 1825, the First Church was represented by A. C. Marshall, A. Johnson, A. Shuf- tall and Jack Simpson. The total membership was 1886. At the session held at Salem meeting-house, Chatham county, No- vember, 1826, the delegates were A. C. Marshall, A. Johnson, A. Shuftall and Jack Simpson. At the session held at New Hope meeting-house, November, 1827, the First African Bap- tist Church was represented by A. C. Marshall, A. Johnson and Jack Simpson. The total membership was 2,275. At the ses- sion held at the Litlle Canoochie Church, Liberty county, November, 1828, the delegates were A. C. Marshall, J. Clay and C. Ross. The total membership was 2,311. The session held at Newington Baptist Church, Screven county, November, 1829, the First African Church was represented by A. C. Mar- shall, J. Clay and C. Ross. Total membership, 2,357. At Power's meeting-house, Effingham county, November, 1830, the First African Baptist Church was represented by A. C. Marshall, J. Clay and Jack Simpson. The total membership was 2,417. At the session held with the Savannah Baptist Church, November, 1831, the First Church was represented by A. C. Marshall, A. Johnson, Jack Simpson and S. Whitfield. The total membership was 2,795. During 1832 a terrible confusion broke out in this grand old body. Rev. Andrew C. Marshall led a part of the church his way, and Deacon Adam Johnson led the other part his way. The trouble started because Rev. Marshall seems to have been influenced by one Rev. Alexander Campbell's preaching, who visited Savannah about this time. Deacon Adam Johnson opened war on Rev. Andrew C. Marshall. Deacon Adam Johnson and Rev. Marshall had been life-long friends, living together as twin lambs. They were both influential and great. When these two men met as opponents the result was fearful. Two lambs had turned upon each other with all the strength and fury of lions, and the cause of Christ suffered greatty by this unfortunate affair. Because of this trouble the church sent no delegates to the association in 1832. The Second African Baptist Church is the only colored church that was represented from Savannah at that session. If it is claimed that the First Bryan Baptist Church is the oldest church in this city, we ask where was she then? We have no disposition to justify Rev. A. C. Marshall for adhering to the doctrines preached by Alexander Campbell, nor to deny that he did do so, but our inquiry is after the original church organized in 1788. We have traced it up to 1832 as the First African Baptist Church, under the leadership African Baptist Church. 9 of Rev. Andrew C. Marshall. Our object will be to ascertain if it continued to exist, and in what manner and under what name. At the session of the association held at AValthourville, No- vember 9th and 10th, 1832, a resolution was adopted appoint- ing "Brethren Jones, Southwell, J. S. Law, Harmon and Fur- man to investigate a difficulty existing in the First African Church of Savannah." Notwithstanding she was in trouble she was known as "the First African Church of Savannah." These were dark and stormy days for this old ship on the high seas. Her existence was threatened, but she was sustained by an unseen hand, and that hand was divine. The Almighty God plead her cause, and she sailed majestically once more upon a placid sea, with her snowy sails unfurled, kissing the pleasing breezes, bidding defiance to her enemies, and in their hearing, with humble joy, sung triumphantly "Deliverance will come." The committee appointed to investigate the difficulty existing in the First African Baptist Church of Savannah reported : " Your committee, after a serious consideration of the painful and difficult task assigned them, would present your body the following resolutions as the result of their consideration : " Resolved, That we approve highly of the recommendation of the Council of Ministers that was called, viz., that A. C. Marshall be silenced, and we concur in the opinion that he be silenced indefinitely. " Resolved, That the First African Church, as a member of this association, on account of its currupt state, be considered as dissolved, and that measures be adopted to constitute a new church as a branch of the white Baptist Church.* " Resolved, That we advise our colored brethren in the country, now members of the First African Baptist Church in Savannah , to take letters of dismission, and either unite themselves with neighboring churches of our faith and order, or to be constituted into seperate churches, "f In the same resolutions the Second African Church of Savan- nah was complimented for its Christian deportment, and a copy of the resolutions ordered transmitted to the Mayor of Savan- nah. At this session, therefore, it will be seen that the association *When the First Bryan Baptist Church, then the Third African Church, en- tered the association in 1833, it did so as " Third African Church,"' and not as " First African." Whence this claim ? f This new church was the Third African Baptist Church, now the First Bryan Baptist Church. It is strange that it does not claim even the name, but now, as always, they themselves have recognized the First African Baptist, at Franklin Square, as First African Baptist Church. 10 . History of the First adopted resolutions considering the First African Church as dissolved. Let us see, as we go along, if it was dissolved. Even in those terrible days of slavery everything our white brethren considered as being so. was not necessarily so ; note, they did not dissolve the church, but considered it as dissolved. It appears that they did not attach much importance to this con- sideration, for in the same resolutions they advised that mem- bers of the First African Church should take letters of dismis- sion and either join other Baptist churches or form other Bap- tist churches. If the First African Church was dissolved because of its currnpt state, how could it give letters of dismis- sion? It recpiires no difficulty to see that this bears inconsist- ency on its face. We do not find at this session any other church taking the place of the First African Baptist Church. We have her up to her expulsion from the Sunsbury Associa- tion as the First African Baptist Church of Savannah. CHAPTEB III. The First African Church of Savannah in "War with Herself, with the Savannah Baptist Church (White), and with the Sunsbury Association. We have already referred to Bev. Alexander Campbell, who visited Savannah about this time, whose elocpient and profound sermons had telling effect upon the mind of Bev. Andrew C. Marshall, who partially, if not very largely, accepted the doc- trine of Mr. Campbell and proclaimed his views. Deacon Adam Johnson, who was a very close thinker and well versed in the scriptures, took exception to this new departure from the old land-marks. This kindled a fire that was not soon nor easily put out, but which burned with a furious destruction for five weary years. The "Third African Church" entered the association for the first time in the session of November, 1833, at Cowpen Branch Baptist Church. Effingham county, It was represented by T. Anderson, A. Johnson and Jack Simpson, with a membership of 155. This was the time and place that " The Third African Church" joined the association. In the minutes of the associa- tion for 1833 we read, "Application was made by the Third African Church to become a member of this association. Granted by a unanimous vote." In the minutes of the same session a resolution was adopted as follows : African Bajotist Church. 11 "Resolved, That this association approves of the conduct of S. Whitfield, Joe Clay and others who separated from the First African Church, and recommend them to the fellowship of all the churches." Notwithstanding the First African Church was expelled and declared corrupt and considered as dissolved, she still existed and was styled and called the First African Church hy even those who expelled her and considered her as dissolved. Truly, what God has blessed no man can curse. Notwithstanding the Sunsbury Association, by the recom- mendation of the Savannah Baptist Church (white), passed resolutions condemning the First African Baptist Church as being corrupt, and considered it as dissolved ; they sold to the First African Baptist Church their house of worship as First African Baptist Church after this, and received 81,500 in pay- ment from the First African Baptist Church, and acknowledged payment accordingly. In the conference of the Savannah Baptist Church, Novem- ber 18, 1832, is the following resolution : "Resolved, That a committee be appointed to suggest the best mode to this church of taking under their care the First African Church, and to report at the next discipline meeting.'' Though the First African Church is considered as dissolved, a committee is appointed to consider the best way of takiug her under the supervision of the white Baptist Church. This is an acknowledgment that the church did exist. This committee reported December 24, 1832, as follows : "The committee appointed to devise plans for the reception of the First African Church as a branch of this, reported that they could not recommend any. " Resolved, That they be dismissed. "A petition of from three to four hundred members of the First African Church was offered, in which they requested to become a branch of this church. After considerable discussion it was resolved not to receive them on the conditions they pro- posed, but such alterations were made in their application as the church thought advisable, and it was agreed that if they would offer to place themselves under the supervision of a com- mittee whom they would choose out of this church, then such a measure would be agreed to b}^ this body." Those who are now claiming to be the original First African Baptist Church were then called the minority of the First African Church, for we find in the minutes of the Conference of Savannah Baptist Church (white), December 24, 1832, the following : 2 12 History of the First "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, as also the Second African, should they wish to do so. ? ' January 4th, 1833, the First African Baptist Church ad- dressed the following letter to the Savannah Baptist Church (white): "We, the subscribers of the First African Church, do solicit the aid and protection of our brethren, 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 own members, and elect and dismiss our own officers, and, finally, manage our own concerns inde- pendently ; however, with this restriction — 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 com- mittee of five members, whom we shall choose out of the Baptist Church in Savannah, whose counsel we bind ourselves to follow, provided it be not contrary to the precepts of the Gospel. "2d. We agree to hold no meetings for discipline or other purposes until we have duly notified, by writing, one member of the Baptist Church, selected by said church, to be present, and agreeing not to pursue any measure such delegated mem- ber shall deem improper until we shall have had council of the above-named committee. "3d. 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 do 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., William H. Stiles, Peter Mitchell and John Williamson, shall satisfy us that they have good and sufficient titles. "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 then they shall be dis- missed from us. "5th. And we oblige and bind ourselves by these presents that whenever we break any covenant above named, then, on proof thereof, we herein empower our trustees to shut up our African Baptist Church. 13 church and cause us to desist from public worship until we fully submit to the advice of our committee." This petition was received with ''a small alteration in the second article, and was accepted as the kind of connection which might exist between this church and the First African Church." Here, it will be observed, that the Third African Baptist Church is not yet organized. In the minutes of the Conference of the Savannah Baptist Church (white), January 28, 1833, is the foUowing: u Resolved, That inasmuch as the minority of the First Afri- can (now the Third) Church have conformed to the require- ments of this church in constituting themselves into a church, be received under the supervision of this body upon the same terms as the First African Church." It will be seen that the Third African Church was organized between December 24th, 1832, and January 28th, 1833.* For in the conference of December 24th, 1832, the Third African Church was then called the minority of the First African Church, and was refused admittance into the Savannah Baptist Church (white) until they should be formed into a church. And in the conference of January 28th, 1833, the}' were re- ceived as Third African Baptist Church. This being the only condition (that they would form themselves into a church) upon which they would be received by said church as required by the conference of December 24th, 1832. In 1833 delegates were appointed by the Savannah Baptist Church to visit the First African Church. Notwithstanding the First African Baptist Church was received under the supervision of the Savannah Baptist Church, trouble kept brewing in its midst like a smold- ering volcano; and July 22d, 1833, the Savannah Baptist Church decided that "It was thought advisable in consequence of the disorderly conduct of the First African Church not to appoint delegates to visit them this month." Rev. Andrew C. Marshall was well acquainted with Baptist church government, and though he was a negro and had to succumb to his white brethrens' wish in everything else, he stubbornly and manfully refused to yield the freedom and inde- pendence of a Baptist church. And his people stood by him, and God raised up friends for him. The Second Baptist Church had more of the fear of the white man and perhaps more of the fear of God. The following communication will bear out that fact: * It is quite clear that the " Third African Church" was organized in January, 1833, and is therefore only 55 years old. lJf. History of the First "THE SECOND AFRICAN CHURCH TO THE SAVANNAH BAPTIST. " Dear Brethren — We have witnessed with sincere regret the many serious difficulties which have for many months ex- isted among some of our colored churches, and which have tended to destroy our harmony and remove from us the relig- ious privilege which we now so richly enjoy. And we have regarded with approbation the efforts our white brethren have made to secure to us the permanent possession of our present enjoyment. We are decidedly of the opinion that great advan- tage will arise to the colored churches by their being under the protection and supervision of the white church. We do, there- fore, respectfully request that the Second African Church may be taken under the care of your body in such manner as shall by you be considered expedient. " Very sincerely yours in the Gospel, "[Signed] HENRY CUNNINGHAM. " Savannah, 23d June, 1833. "Isaac Mooter, William Furguson, "Licensed Preacher, William Rose, " Hannibal Briton , John Cox, " John Deveaux, Isaac Robert, "Edenborough Fleming." The Second Church made no conditions upon which they would be accepted. They left everything with their white brethren. They were received most unanimously, of course. Rev. Andrew C. Marshall insisted upon the right of a church ; that if it had the right to be a church it should be governed by the New Testament and acknowledge no master but Christ the Lord ; that if the church could not be a New Testament church it should not be at all. Having right on his side it is not a wonder that he conquered and made ardent admirers of his bitterest enemies. The First African Baptist Church at this time is again walk- ing alone. The white Baptist Church has again refused to recognize her, but she marches right along, winning souls for heaven and God. January 25th, 1833, the officers of the First African Church met a committee of the Savannah Baptist Church ^ white) and asked the following questions : 1. What duties are proper that A. Marshall shall perform in the church at this time? 2. Has an}^ thing been done since they have occupied the African Baptist Church. 15 new building and come under } T our supervision which the com- mittee think improper ? 3. "Would the committee recommend that the First African Church call Jack McQueen (who is licensed by the city author- ities) to become its preacher ? To the first the committee advise that Andrew Marshall should not go into the pulpit and preach, nor administer the ordinance of baptism, nor the Lord's supper, but that there is no objection to his leading in prayer and exhorlation in any meeting when such measure is consented to by the delegated brother. That there is no objection to his making pastoral visits, marrying, attending funerals and extending the right hand of fellowship, when requested to do so by the church. To the second question the committee reply that they are gratified in receiving so good a report from the delegated brethren, and find no charge of impropriety against them. To the third question they answer, they do not think it their business to say who should preach for the church, but they can see no impropriety in any regularly licensed brother preach- ing, provided he has liberty granted by the city authorities. The committee advise that neither the church nor any part of it do hold any meetings except regularly notified ones in the church. Signed : Henry O. Wyer, Thos. Clark, W. W. Wash, Holmes Tupper and D. Yotee. It is very remarkable that these poor slaves had such inde- fatigable Christian manhood. Their whole deportment seemed to have said to their white brethren : "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye." And when the command was made more emphatic, they seemed to have answered more emphatically: "We ought to obey God rather than men." In temporal things they hesitated not to obey those who had rule over them. In spiritual things they didn't feel it their duty to obey magistrates, but insisted upon worshipping God according to the dictates of their con- science. They were more consistent than their advisers. They had been advised by their white brethren that Rev. Andrew C. Marshall might lead in prayer, give the right hand of fellowship), exhort, preach funerals, marry and visit the sick. Is not it quite natural that they would have thought that if he was competent to do all this that there was no good reason why he should not be their pastor ? And what is more praiseworthy, they had the courage of their conviction. They acted out what they believed. 16 History of the First Hence, on the 6th of March, 1833, we find the following in the minutes of the Savannah Baptist Church (white): ''The officers of the First African Church stated that it had called Andrew C. Marshall to be its pastor, and that they had thought it best for him to resume his pastoral duties, and wishes to know the opinion of the committee in relation to the matter. After mature deliberation, the committee can see no good reason for changing the advice given on a former occasion, and refer the church to their opinion given on the 25th of January." But the church had arisen in the majesty of her might and acted for herself. This was as right as it was fearless and bold. It showed that she had a leader that was worthy of the consid- eration and respect of all men. It must be said in praise of the white people, that while it was in their power to use harsh means, and thus force their wish, they did not do so. They exhibited great patience, and used only persuasive means. Rev. Andrew C. Marshall was the bone of contention. The white Baptists were opposed to his being the pastor, because he had entertained and expressed the views of Alexander Campbell. They were zealous about " the faith once delivered to the saints." But for this great protest of the Baptists, white and black, it is quite likely that Rev. Marshall would have led thousands off after Mr. Alexander Campbell, and Savannah now, with her ten thousand negro Baptists, would have been a Campbellite city, so that even out of this great confusion good has come. The officers of the First African Church were advised at one meeting of the committee not to call Rev. A. C. Marshall as pastor, and reported at the next that they had called him as their pastor, giving as their reason that they thought it best that he should resume his pastoral duties. This was true manhood; they thought it best. They must be praised for contending for the independence of the Baptist Church in those dark days. At this meeting the committee (white) agreed upon and reported to the church (white) the following (March 22, 1833): "The committee, after due deliberation, unwilling to take upon themselves the responsibility to advise that Andrew C. Marshall should resume his pastoral office in the First African Church, refer the matter to the trustees of said church and the city authorities. (Signed) "H. O. WYER, "W. W. WASH, "THOS. CLARK, " H. TUPPER, "D. YOTEE, ''Committee.'' African Baptist Church. It appears that Rev. Marshall had friends even among the white people. He was a wise, careful and most wonderful planner. The carefulness of his plans is seen in his success, even when the odds were against him. The learned whites seem to have been baffled by his adroitness and surpassing- executive ability. He influences H. Tupper to give him a note expressive of his consent for him to enter upon his work once more which he so much loved. H. Tupper showed the com- mittee the following note he had given to the pastor of the First African Church, which was not agreed to by the balance of the committee : " I am satisfied there is no good reason that Andrew C. Mar- shall should be withheld from the pastoral office of the First African Church, and I believe that there is no objection on the part of the other members of the committee charged with its supervision except that which arises front the public preju- dice against him. If, therefore, this can be removed, or it does not exist in such a degree as supposed by the committee. I think he ought to be restored as soon as the church gets per- mission from its trustees and the city authorities for him to be restored. But I am constrained to add that I verily fear the public is not in favor of such a measure. " Savannah, March 21st, 1833. "(Signed) "E TUPPER." After getting this note, Rev. Marshall went to the trustees (who were already his friends) and obtained the following per- mission to begin his work of giving the bread of life to his people : "Permission of Trustees. " Savannah, April 2, 1833. "We, the trustees of the First African Church of Savannah, knowing of no reason why Andrew C. Marshall, the pastor, or other deacons or officers of the said church, should be inhibited or interrupted in the exercise of all or any of the rites, cere- monies or duties which to them or any of the congregation of said church, as disciples or seekers of Jesus Christ, belong, we do hereby give to them, to the extent of our power, every pi'ivi- lege which as Christians they can require. "(Signed) "PETER MITCHELL, "WM. H. STILES, 11 Trustees. This gave the suffering pastor the rjght to enter the church once more as its leader. But the trouble was not over. 18 History of the First CHAPTER IV. The Continuation of the Trouble— More about the Split— The Restoration of Rev. Marshall. We have said that the split occurred in 1832, and either the last of December. 1832, or the 1st of January, 1833, the final separation occurred. The trouble had been going on many months. The people carried clubs, brickbats and other such implements of war to the church with them. There was dan- ger of a fight in the church at any time. On one occasion they had a terrible row in the church, and Mayor Warring went there with a lot of brickbats in his buggy and threw them in the church and succeeded in running the last one of them out of the church. The time had come when a split was inevitable : it had to come. After many councils and much deliberation the time was set when all of the members must be present and this trouble settled in an unmistakable manner. The time came when the members (most of them) met. Rev. Andrew C. Mar- shall went on one side of the building, and Deacon Adam Johnson on the other. Then it was said: "All who agree with Rev. Andrew C. Marshall go on that side with him, and all who agree with Deacon Adam Johnson go on that side with him.-' About one-eighteenth of the members went with Deacon John- son, and seventeen-eighteenths went with Rev. Marshall, for the church then numbered 2,795 members. Out of this number 155 members agreed with Deacon Adam Johnson, and the remaining 2,640 members agreed with Rev. Andrew C. Marshall. The question came up that night as to which one should take the old name of the church. Deacon Johnson, the leader of the 155, said that " There has been so much disgrace con- nected with the First African Church that we don't want it. Let them have it." Subsequent to this Rev. Marshall and the church agreed to give these dissenters honorable letters of dismission if they would organize a church or join other Baptist churches. These brethren were soon organized as the Third African Baptist Church of Savannah. The Third Church continued by this name until 1866, when Rev. Alex. Harris (then a deacon of the Third African Baptist Church) offered a motion to change its name from Third African Baptist to the First Bryan Baptist Church, which was agreed to. For thirty-three years she remained under the name of the Third African Baptist Church. During all these years she did African Baptist Church. 19 not increase very ruuch, owing, perhaps, to the prejudice of the negro population because they accused her of being the cause of all this trouble by fighting the pastor. Even to-day she has not as many members as the Eev. Marshall had fifty-five years ago when he left the old spot. This trouble, perhaps, more than anything else, caused a careful study of God's Word and Baptist church usage. After this settlement, the bad feeling was kept up between the two churches in first one way and then another. Members would pass backward afld forward ; when they would fall out with the Third Church they would join the First Church, and when they would get dissatisfied with the First Church they would join the Third Church ; and so for years the trouble was kept up. We have referred to the action of the officers of the First African Baptist Church reporting to the committee of the white Baptist Church that they had called Bev. Andrew C. Marshall to be their pastor. The following is the report of said com- mittee to the Savannah Baptist Church, July 14th, 1833: "The committee of the First African Church finding that they can no longer be of use to said church, feel disposed to withdraw from it, unless it takes up the charges which we now make, and act upon them with promptness and decision. "1st. The compact or agreement entered into between this church and ours has been violated in several instances by hold- ing frequent meetings without the presence of a brother delegated by our church. " 2d. This church has disregarded the advice of their com- mittee in electing Andrew C. Marshall to the pastoral charge of the church, permitting his continuance in office without the sanction of the civil authorities. "3d. The prevarication and evasion of Andrew C. Marshall respecting his faith and doctrine having been made manifest, the committee have lost all confidence in his character. "4th. The opposition of A. C. Marshall to be a member of the association, thereby virtually renouncing the government of the Baptist denomination, is esteemed by the committee a position extremely dangerous to the vital interest of the colored people. "5th. Satisfactory evidence that Andrew C. Marshall has fully, and now unequivocally, adopted the views and doctrine of Alexander Campbell, which the committee considers destruc- tive to vital religion, and consequently ruinous to any people, and whieh our church has denounced as heresy. 20 History of the First " 6th. We now call upon all disciples of our Lord and Saviour Jesus Christ, of the Baptist faith and order, in this church to come forward and have their names recorded that the com- mittee may use their influence to restore them again to the association, but it is hoped and expected that all those of a different faith and order will peaceably withdraw from the church, or that the church, upon reorganization, will proceed immediately to purge itself of every disaffected member. "(Signed) "W. W. WASH, " 0. M. LILLIBRIDGE, •y that he was willing to die. He had much trouble, as our readers must have discovered ere this. He built a large brick house on Bryan street, in Yamacraw, and had much trouble about it from the report that he bought stolen bricks. The prejudice was very high against him and the church was closed for six months on account of this. In 1825, Bev. Mar- shall preached all of his spare time from his church as mission- ary to the negro Baptist Churches in the bounds of the Suus- bury Association and refused pay Avhen it was offered to him. He was a great preacher, and controlled the people as if by magic. His people were willing to die with him. Wherever he went to preach crowds, white and black, flocked to hear him. His preaching was of the old school order, purely text- ual and abounded in numerous quotations. He believed the Bible was its best interpreter, and hence he always strove to make scripture explain scripture. He seemed to have eaten up the Bible. His voice was strong and powerful and at his per- fect control. He could make it so pathetic as to melt his con- gregation to tears at will. He was humorous and wonderfully witty and extremely eloquent. Those who went to hear him never regretted it, and could never forget him. He preached extensively in Georgia— at Augusta, Macon and many other places. The Georgia Legislature adjourned a session and in- vited him to address the botly. As a friend he was true ; as an antagonist he was powerful and foxy; as a planner and 4 JfJ+ Hhtory of the First debater his equals were few in any country, aniong any people; as a financier he was successful ; as a gentleman he was upright, and as a Christian he was humble and forgiving. After the split of 1832, when the disaffected members had withdrawn and formed the Third African Baptist Church, now the First Bryan Baptist Church, his people were more attentive to him, obeyed him unhesitatingly, and loved him more as the years passed by. He possessed a wonderful knowledge of men and had a strange influence over them. He saw much of the excitement of the Revolutionary war and was honored as body servant of George Washington while he was in Savannah. This we get from Dr. Cathcart's Encyclopedia of the Baptists, the accurac}^ of which is, at least, questionable. Yet if he was born in 1745 he would have been old enough. We have found several of his statements contradictory. He says that Rev. Marshall became pastor of the Second African Baptist Church in 1806, and we think it clear that he was never pastor of that church. Many of the members who were bap- tized by Rev. Marshall, and a deacon who served under him, are still alive, who affirm that he was never pastor of that church. There never has lived a negro in Savannah who was the equal of Rev. Mr. Marshall. Through his skill and won- derful executive ability the site at Franklin Square was paid for, and he laid the foundation for the present beautiful edifice. While men loved him, they feared him and quaked before him. Little preachers in that day who could do passably well other- wise would cave in in the presence of Rev. Marshall and make a complete failure. Yet he was friendly, sympathetic and kind. But as kindness generally breeds fear, he was possessed of much kindness and hence was feared accordingly. When he had well nigh strained his people for money he went ISTorth for the purpose of begging money to complete his church. His success is not known. Returning he got as far as Richmond, Ya., where he died, full of honors, full of good works, full of hope and full of faith. The church sent Rev. W. J. Campbell to bring his remains to Savannah. His sorrowing people hon- ored in every possible way the remains of this venerable father. Many white people followed this aged saint to his last resting place. Thus ended the long and useful life of one of the great- est men in the American pulpit. 1st. If Rev. Marshall was born in 1775 he could not have witnessed much about the exciting events of the Revolutionary War, which commenced in 1775. 2d. If he was born in 1775 he may have been "converted and joined the church in 1785," as Dr. Cathcart says, but 4t was very rare in those days for ne- groes to join the church at ten years of age, and certainly he could not have been " licensed to preach not long after." The Dr. is mistaken. African Baptist Church. Jf.5 We insert from Sprague's Annals of the American Baptist Pulpit the following: ANDEETT C. MARSHALL 1786-1856. [From the Rev. J. P. Tustin, D. D.] Charleston, S. C, January 15, 1859. Rev. and Dear Sir: My ecclesiastical connection with Andrew C. Marshall and his church placed me, for several years, in constant communi- cation with him. Having also to act as a legal security to meet the municipal ordinances of Savannah and the State of Geor- gia, with regards to colored preachers, I had much to do in matters of counsel and discipline in his church. The sources of information relative to the following memoir have been often attested by communication with the older members of the Georgia Historical Society, and with many of the oldest and most respectable citizens of that State. I am happy to be able to give you these memorabilia of one of the most remarkable colored men who have appeared in our modern times. Andrew C. Marshall, late pastor of the First African Baptist Church in Savannah, Georgia, has deservedly become a celeb- rity in the annals of the American Baptist Church. During the last quarter of a century his name gradually attracted pub- lic attention, until at length it was known in distant parts of the country, and even across the Atlantic. Several of the most lively sketches of him which appeared were given by authors whose works are current in various languages. Among these is the account of Sir Charles Lyell in his volumes published after his second scientific tour in the United States. Miss Fredrika Brenner, in her American tours, has presented a strik- ing portraiture of him. Within the last few years of his life, almost every intelligent stranger who might be visiting Savan- nah, was likely to seek out or to hear this venerable preacher, and the sketches thus frequently produced were widely circu- lated by the religious press of various denominations, and some of the leading secular papers in Northern cities had occasion- ally contributed to spread his fame. The most noteworthy fact which made Mr. Marshall so cele- brated in his later years, was his reputed great age. During his visit through the Northern States in the summer and fall of 1856, the last year of his life, the previously received version of his extreme age was extensively repeated, and has not been discredited. Some years previous to that time I had, as a trib- ute to the cause of science, attempted to collect and sift the Jf.6 History of the First evidence about this story, which, if only apocryphal, would mislead persons engaged in ethnological and historical re- searches. Literary and scientific gentlemen had frequently made reference to Mr. Marshall, as an important physical phe- nomenon. With no wish to detract from a story of popular interest, but, nevertheless, with a strong desire to arrive at perfect accuracy, I sought all the sources available to myself for testing the question of Mr. Marshall's age. Several lines of investigation were followed, which partly tended at first to fix his age from ten to fifteen years below what was commonly assigned to him, and claimed by himself. One of these lines of investigation was in the personal recol- lections of the late Hon. John Macpherson Berrien, so well known as United States Senator and Attorney General of the United States. Judge Berrien was educated for the bar by Judge Clay, of Bryan county, Georgia, by whom Andrew C. Marshall was owned as a slave, while Mr. Berrien was a mem- ber of the family. Mr. Berrien was born August 23, 1781, and after graduating at Princeton, commenced the practice of law in Georgia at the age of eighteen years, which was near the time when Mr. Marshall began his efforts at preaching. With his great name for integrity and accuracy, Judge Ber- rien would not be considered likely to give countenance to any opinion which was unsupported by valid evidence. His recol- lections of Andrew C. Marshall's appearance could hardly be reconciled with the account which must have made him a per- son of fifty years of age when Mr. Berrien first knew him as a coachman. But it was at most a matter of impression with Mr. Berrien, that Andrew was at that period not more than a middle-aged man. Judge Berrien's impression can be accounted for by the fact that this remarkable African always carried his age so remarkably well, even at a century. The late venerable Mr. Miller, familiarly known in Georgia as "Cotton Miller," from his having been the first person who sent the first bale of cotton to Savannah for shipment, was also of the opinion that Mr. Marshall's age should have been placed several years below what was commonly assigned to him, and by him. Guided by such cautious and accurate men, who thus seemed to discredit a popular and universally received version, it fell to my lot, some years ago, while acting as one of the Secretaries of the Georgia Historical Society, to examine Mr. Marshall more closely than ever, as to his personal history, and to compare the results of these interrogatories with other col- lateral evidence. Being charged with the duty, in behalf of African Baptist Church. J/.7 the literary representative and grandson of Gen. Nathaniel Green, of the Revolutionary army, of identifying the spot where that hero was buried in Savannah, I found Andrew C. Marshall to be a most useful adviser on points which put at once his veracity and his accuracy of recollection to -the closest tests. Some of his statements as to his age at the time of Gen. Greene's death, which occurred in 1786, at first seemed to con- firm the impression of Judge Berrien and Mr. Miller, already referred to. On a review, however, of that case, it appears that these interrogatories were conducted too much in the manner of a cross-examination by a special pleader ; and Mr. Marshall's confusion of mind or apparent inaccuracy as to dates, could be sufficiently explained by his want of familiarity with the pub- lished literary chronicles of the times in question. It is, therefore, a concession which is now cheerfully made, that the doubts which I once published as to Mr. Marshall's being truly a living centenarian, may not be justified. No one who intimately knew the venerable subject of this sketch would suspect him of wishing to deceive in any important mat- ter. The only abatement which any one would feel, arises from the well known propensity of colored people in all parts of the Southern States to make themselves older than they really are, after they reach to some advanced period. The deference ac- corded to age; the freedom from labor which aged servants enjoy, and the consideration received from those of their own race — these are among the inducements which lead aged Afri- cans to over-estimate their years, sometimes by a very consid- erable difference. It is possible that Mr. Marshall may have been deceived, not only in regards to his years, but also as to some other facts in his history. And yet it is proper to remark that his means of knowing were better than any others possessed. It must be allowed that his statements were not questioned by the oldest and most respectable citizens of his own city and region, and gentlemen now living can certify to more than fifty years' knowledge of him. If any other question besides his age should be raised as to his accuracy or competency of opinion concerning himself, it would be as to the amount of African blood. In his conforma- tion and general appearance, he would probably pass for a true mulatto. But some scientific gentlemen, accustomed to the refined test which the hair and other criteria of physiology seem to have settled in ethnological researches, have formed a decided opinion that Mr. Marshall was more of an African than would follow from a white father and a black mother. 4-8 History of the First His own account, so often repeated, and so widely known and believed, in lower Georgia, will now be mainly followed. He always referred his birth to the year 1755, being the time of General Braddock's defeat by the French and Indians. This, he said, had, from his early recollections, determined the year of his nativity. As informed by his mother, who was an unmixed negress, his father was an Englishman acting as an overseer in South Carolina, where Andrew was born. The father left for England where he died not long after the birth of the child. It was asserted by Andrew that he had been entitled to his freedom from his birth, as his father had arranged with a mu- latto person by the name of Pendarvis, before going to Eng- land, that the negro mother and two children which she had borne him were to be provided for, and the children educated, and that upon his return the father would secure their free- dom. His premature death becoming known, the mulatto over- seer managed to enforce a claim against the estate of the father, and the mother and children were seized and sold as slaves. Andrew was sold to John Houston, Colonial Governor of Geor- gia, who died when Andrew was about 21 years of age. Andrew Marshall was twice married; the first time at 16 years of age. By his two marriages he had twenty children, only one of whom now survives. He was separated from his first wife after the death of Governor Houston, by whom he had been bequeathed his freedom on account of having one time saved his master's life. The executors, however, failed to carry out the will, and Andrew was again sold, being then parted from his first wife. He evaded the decision by running away, and was sold while at large, becoming the property of Judge Clay, as already mentioned. While in the service of Judge Clay, he accompanied his mas- ter, who several times visited the Northern States in the capac- ity of a member of Congress, and perhaps on some other occa- sions also. In these visits, Andrew's position as coachman enabled him frequently to see General Washington, of whom he was fond of relating several striking incidents. At a later period General Washington visited Savannah, and Andrew was honored with the appointment of body servant to the Presi- dent. He was constantly near the General's person during his brief stay in the city, acting as his driver, and waiting upon him at a public dinner. Andrew said that Washington was uniformly grave and serious, and that he was never seen to smile during his whole visit, though he was always calm and pleasant. The congruity of Mr. Marshall's recollections seems to be African Baptist Church. Jfi verified, especially in regards to bis age, in connection with the opening period of the Revolutionary war. The embargo having taken effect at Savannah, fifteen merchants of that city agreed to give him a purse of two hundred and twenty-five dollars, on condition that he should carry word to a number of American vessels lying in a bay on the lower seaboard and destined for Savannah. In this achievement he was successful. The ves- sels were enabled to escape to Spanish protection, before the courier, previously sent, had informed the fleet of their danger. Mr. Marshall was an eye-witness of many of the stirring events which occurred in Savannah and its vicinity during the Revolutionary war. He was a trustworthy servant, especially when honored with any unusual promotion and responsibility. Even in the last war with England, he was employed, for a period of six weeks, by officers of the government or the army, on some important business, and for this he refused any com- pensation, as he always claimed to be a true American, and cheerfully shared in the toils and sufferings of the white popu- lation, though never with any unseemly pretensions on his part. He had distinct personal recollections of General Nathaniel Greene. His account of that hero's early death agrees with the traditions which have been carefully attested by gentlemen familiar with historical researches. General Greene, imme- diately after the war, was rewarded with valuable grants of land near Savannah, to which he repaired with his family in 1783. Owing either to some disputed title, or to rancor and envy at the hero's valuable possessions, he was not allowed to enjoy them long. He was exposed to so much personal danger that he was obliged to ride armed with pistols, in going to and from his plantation near the city, and he could travel only in full daytime. Thus exposed in the midst of the summer's heat, he was suddenly smitten with inflammation of the brain, and died on the 19th of June, 1786. Andrew C. Marshall could recall all these events with the distinctness of an eye-witness. His account of the hero's funeral, in Savannah, is the only apparently faithful picture which can now be furnished, whether from written chronicles or from personal traditions. He de- scribed the surprise, grief and indignation of the people of the city at the early and untoward death of General Greene, and their willing minds but ineffectual desires to stand up for his honor and defense. The town and region around were sum- moned to the funeral, and tubs of punch and barrels of biscuits were placed along the road near the cemetery to refresh the wearied multitude. Andrew declared that he could pace off 50 History of the First the distance from the gate of the old cemetery on South Broad street to within half a dozen steps of the spot where the Gen- eral was buried. But his aid in verifying this locality had been too long deferred,, when an investigation was attempted a few years ago, especially as it was then established by sufficient evidence that the remains of General Greene had previously been exhumed and removed to a spot which cannot now be identified. Mr. Marshall's force of character seemed to have been chiefly expended on worldly interests, until he was about 50 years of age. He evinced, even to the last a lively sympathy in the welfare of the country, and was especially careful to maintain the cause of law and order in the social relations by which he was surrounded in his own city and vicinity. Not far from the time of his conversion, he also acquired his emancipation. He was at that time owned as a slave by Mr. Bolton, whose family name is honorably known among the merchant princes of Sa- vannah. The father of Mr. Bolton had been the special friend of the Countess of Huntingdon while she was patronizing Mr. Whitefield's mission in Savannah, and the orphan house at Beulieu. The Bolton name is associated by marriage with the family of the late Bev. William Jay, of Bath, in England. The business partner of Mr. Bolton was the late venerable Mr. Bi chard Bichardson, who purchased Andrew, and, with the view of effecting his emancipation, advanced him two hundred dollars, in order to purchase himself. With his previous earn- ings, and with diligence and economy, under the encourage- ments of his master, he saved enough to pay for himself and his whole family, then consisting of his wife and four children, his wife's father and his own step-father. Shortly after his con- version he began to preach, and in 1806 he became pastor of the Second Baptist Church* in Savannah, which was a colored church, in distinction from the First or the White Baptist Church, then recently formed by the distinguished Henry Hol- combe, D. D., who afterwards died as pastor of the First Bap- tist Church in Fhiladelphia. About a thousand colored mem- bers then belonged to Mr. Marshall's church, and subsequently the number increased to some three thousand, when it was thought best to divide them. Accordingly the colored church was formed, which some time afterward purchased the old house of worship which the White Baptist Church vacated *This cannot be true. The Second African Baptist Church was organized De- cember 26th, 1802-the First African Church January 20th, 1788. The first was never known as the Second African Baptist Church iu distinction to the White Baptist Church. African Baptist Church. 51 when they built their new brick meeting-house, under the pas- torship of the late Rev. Henry O. Wyer, and which now formed a part of the large house of worship known as the First Bap- tist Church in Savannah. The church which Mr. Marshall thus formed took the name of the First African Baptist Church, and he remained its pastor till the day of his death. * During the long period of his ministry Mr. Marshall was careful to preserve tolerably good memorials of his ministerial acts. His mere recollections seemed nearly as accurate as if they had been written and publicly certified. He had baptized about thirty-eight hundred persons, and he supposed that over four thousand had professed to be converted under his ministry. His personal influence extended over the plantations through several counties around Savannah, and the planters were gener- ally satisfied with the beneficial effects of his labors. He was often sent for to preach and to perform funeral services at great distances, and such visits were often urged by the planters and the white people at large, as well as by the blacks. Whenever he visited any of the larger cities his appearance in public min- istrations was greeted by great multitudes. He occasionally preached in Augusta, Macon and Milledgeville. as well as in Charleston, and even as far off as in New Orleans. On some occasions his audiences were composed, in large part, of the most respectable white people, and the Legislature of Georgia at one time gave him a hearing in an entire body. The winter before he died he visited Augusta and conducted a protracted meeting, which resulted in the addition of over three hundred and fifty persons to the colored church in that city. With all these im- mense results to his ministry, Mr. Marshall preserved a strict and salutary discipline, at least, such was the constant effort and rule of his proceedings. He was jealous of mere animal excite- ments, and generally unfriendly even to protracted meetings in his own church, or in others where he officiated. He relied upon the appointed and ordinary means of grace ; and in his own church, there were seldom any efforts used beyond special prayer and the faithful ministrations of the word. He. how- ever, was so deeply interested in the temperance cause, that he encourged, among his people, those methods of organizations for this object which are somewhat kindred to the plan of the Odd Fellows. There were also societies among his flock for mutual *Mr. Marshall did not form the First African Baptist Church. The First African Baptist Church was formed by Rev. Abraham Marshall iwhite) and Rev. Jesse Peter (colored) January 20, 1788. The First African Baptist Church is twelve years older than the Savannah Baptist Church (white). They were never together and hence the colored church could not have come out from the white church. The First African Baptist Church worshipped in Yamacraw before the white Baptist Church was in existence. 52 History of the First benefit ; and in these ways the poor and the infirm, especially among the free people of color, who had no legal masters to care for them in their old age were greatly benefited. Mr. Marshall was so strong in his opposition to drunkenness that no colored person would, by this indulgence, willingly incur his censure. There is no doubt that, in this respect, he accom- plished much for the cause among the blacks, and thus for the public welfare generally. The superiority of Mr. Marshall's character and talents espe- cially appears in the methodical manner in which he conducted his own business, as well as in the discipline of his church. Long after he became a preacher, he had but a small and pre- carious support from any pecuniary rewards for his ministry. He supported himself and his family as a drayman;. but his great capacity soon asserted itself, even in respect to his mate- rial means of prosperity. He conducted the portage and dray- ing business on a considerable scale, at one period having owned a number of drays and teams, and even the slaves who drove them. He owned the large brick dwelling house in which he had lived for many years previous to his death ; and was at one time rated in property as high as twenty-five thousand dol- lars, though this was probably too high an estimate. His prop- erty was diminished very considerably in his latter years. With his increasing infirmities he began to fear that he might yet be scarcely saved from the necessity of out-door duties and that he might have to give up the easy carriage and horse which he had so long enjoyed. He related that, on one occasion, he had advanced twenty-five hundred dollars to purchase a family of twelve persons, to prevent their separation, and that he never received back the money, except a mere trifle, which he had thus paid. His church, however, were abundantly able and willing to provide for him ; and though they did not pay him a fixed salary, they made regular contributions, which amounted to a handsome sum annually, and which in any extremity could doubtless have been increased by several hundred dollars. Prominent native citizens were always among his tried friends : and some of the most respectable gentlemen in Savannah, of different denominations, acted as trustees for his church, to pro- tect their real estate and other property. Mr. Marshall possessed elements which would of necessity have made him a leading character anywhere. His Anglo- Saxon temperament made him superior to his African race. His strength of character showed itself in his indomitable per- severance, his calm self-possession, his practical sagacity, and a discretion which never failed him. Withal he had a genial and African Baptist Church. even humorous temper; and his countenance bore the finest lines of expression. He was entirely free from superstition, and gave no countenance to marvellous relations of experience, even in a work of grace. He could penetrate beneath disguises, and few men, white or black, of any age, could surpass him in reading human character. The deference which he always showed for the laws and institutions of the country was com- bined with a high measure of self-respect, and frequently with a decision and inflexibility which might be taken advantage of by unprincipled white persons. There was a period of about two years — from 1819 to 1821 — when Mr. Marshall became somewhat unpopular with the white people of his. own denom- ination, on account of his extreme views of theology, which at first bordered on Antinomianism. and at length receded to the opposite extreme of Sacramentalism in Baptism, as held by Alexander Campbell. During that time, and while engaged in his secular avocations, he had violated the laws by contraband dealings with negroes. He had made purchases from slaves having no tickets with leave to trade and sell; and, though many white people had laid the foundation of large success in business before, as others have since, by contraband with blacks, advantage was taken of Mr. Marshall's inadvertency, and hap- pening together with his temporary unpopularity, he was prose- cuted and sentenced to be publicly whipped in the market- place. The kindness of his former master, Mr. Eichardson, and the feelings of many of the best citizens, would not allow him to suffer ; and personal witnesses of the scene, yet living, can attest that the whipping was onty a semblance — the con- stable, receiving instructions not to scratch his skin or to draw blood — his old master also being at his side to see that these precautions were faithfuliy and humanely observed. While Mr. Marshall was unvaiwing in his deference to white people, and was never distrusted for any disloj-alty to the public peace ; and while he was decided in asserting the necessity and advan- tages of the present institutions in the South, he yet never hes- itated to make a firm and respectful declaration of the rights of conscience in matters of religion. He sometimes alluded to his celebrated uncle, the Rev. Andrew Bryan, who was a col- ored preacher of nearly as great reputation as ever Andrew C. Marshall possessed, and who died at an extremely great age, as pastor of the colored church in Savannah. In one of the tur- bulent outbreaks of religious bigotry among the baser sort of people, which happened before the demoralizing effects of the Revolutionary war had been followed by better morals and manners, this old preacher, Andrew Bryan, was silenced 5Jf History of the First from preaching, and, upon his assuming again to preach, he was publicly whipped. But, after this flagellation, be declared that he could not stop preaching, even if at the cost of a mar- tyr's sufferings. This old man seemed ever to have been the model of a true preacher, with Andrew Marshall ; and when he died, his nephew and successor caused a beautiful mural tablet to be raised in his church, and an other large tablet of marble over his grave, in which were recited the events of his life, not omitting the whipping and persecution he had endured for righteousness' sake. The monument will probably long remain in the colored cemetery at Savannah. The bent and tone of Mr. Marshall's mind was of the old Calvinistic order. His clear intellect was equal to the best dis- tinctions in theology ; and though he was rather too fond of sometimes saying in public that he never had a day's learning in his life, yet he had much of the discipline which every supe- rior mind acquires and asserts for itself, by the very necessity and outgrowth of self-education ; for every mind that is truly educated, when we look at the last analysis, educates itself. He owned a considerable number of books ; and among those evidently the most used were Dr. Gill's Commentaries. In his treatment of a subject in some of his pulpit performances there was observable the grasp of a mind which would be deservedly called great. Very often indeed, he intermingled incidents of his personal experience, and then would seem to run into a style ; but even thc?e discursive qualities served to keep alive the attention of his simple flock. But a man who could make some of the high mental efforts which Andrew Marshall at times displayed, would be pronounced as fully equal to any subject which he would find occasion to meet, if allowed opportunity for preparation. The tones of his voice seemed rather to make his preaching of the conversational order, while yet there was really a unity of plan and a purpose, and a progress, in the whole deliverance. In his large house of worship, the soft tones of his voice would reach the farthest corner, and penetrate every ear. He never used notes in preaching; but his self-possession never failed him. His voice was so deep, sonorous and tender, that its capacity for the expression of pathos was unsurpassed. In his Scripture readings and in reciting hymns his power was always felt. His favorite hymns and selections of Scripture were some- times pronounced with such effect that the most highly educated and discriminating person would never forget the impressions of such readings. His appearance was commanding, though he was neithe r African Baptist Church. stout nor tall, compared with the average of well-formed men. His African skin and hair compensated by a face of intelli- gence superior to the limitations of his race. His hair was of the clearest white, and, though truly African, it rose in unwonted profusion, giving him the presence of a venerable patriarch. His teeth were sound and beautifully clear: his sight and hearing as good to the last as in middle life, and his lower limbs only began seriously to fail him on reaching his one hundredth year. In some of his glowing pulpit efforts his face and whole person were irradiated with intelligence, and one could not hear him at such times without feeling himself within the influence of a superior $iind. In the last year of Mr. Marshall's life, it became an object of extreme desire with him to erect a new and better house of worship for the church which he felt he soon must leave. The old house (being built of wood) had become much dilapidated, and the city ordinance would not allow another wooden build- ing to be erected on that spot, which was really an eligible one. Feeling the importance of his cause, after making some progress in Savannah and its vicinhy, Mr. Marshall resolved upon another journey to the North, which he had frequently visited in the days and in the presence of Washington. He was accom- panied by his wife, and he hoped also to receive some benefit by consulting physicians there for his infirmities, which neither nature nor medicine could much longer resist. He was respect- fully received by some of the most prominent of the New York clergy of various denominations. He preached with acceptance in several of the Baptist pulpits, — among them Dr. Cone's and Dr. Magoon's, — and in those of other denominations, one of which was that of Dr. Krebs; and very soon he received in that city about six hundred dollars for his object. But his race was run. He was soon admonished to return home at once, if he wished to see his own people again and to die among them. Extremely weak, and every day becoming more unwell, he reached Richmond in his journey by land, and thence he could proceed no farther. Having a letter to the Rev. B. Manly, Jr., President of the Richmond Female College, he desired his direction to some place where he could stay. Mr. Manly promptly and cheerfully provided for him at his own house, where the old man lingered for more than a month, evincing the same gracious affections and the same superior traits of character which had crowned and graced his life for so many years. Here, on the 8th of December, 1856, he breathed his last. His remains were carefully conveyed to Savannah, where his funeral took place on Sabbath, the 14th of the same 56 History of the First month. The demonstrations of interest on this last solemn occasion of his earthly history were imequaled by anything of the kind in that city or region where a colored person was con- cerned. An immense procession of about a mile long, with fifty-eight carriages — either loaned by families in the city to their servants or other colored friends, or occupied (as in many instances) by respectable white people themselves. — followed him from his church to his grave. His funeral sermon was preached by the Rev. Thomas Ronbeau. pastor of the First Baptist Church in Savannah. Not more than two or three funerals, whether civil or military, and those of the most distin- guished citizens of the plact, have witnessed so large a collec- tion of people in the course of the present century in that city as followed to the last resting place the remains of the centena- rian, Andrew Marshall. Yours respectfully, J. P. TT7STIX. African Baptist Church. CHAPTER XI. Rev. William J. Campbell — His Long and Useful Life— A King among His People. Rev. William J. Campbell was born January 1st, 1S12. He was born a slave. He traveled extensively with his master, and thereby had an opportunity of learning much by traveling. He was baptized by Rev. Andrew C. Marshall, about 1830, and licensed to preach by the church on February 4th, 1855. He was assistant to Rev. Andrew C. Marshall, and when Mr. Mar- shall went North to beg money for the church he left Mr. Campbell in charge of the church. When he died in Richmond, on his return, Mr. Campbell was appointed by the church to accompany his remains to Savannah. Soon after this he was ordained by the Executive Board of the Sunsbury Baptist Association and called to the pastorate of the First African Baptist Church. This was in 1857. He immediately entered upon the work which the venerable Father Marshall had laid down. He tore down the wooden building; and erected the 58 History of the First beautiful brick edifice which was iu the heart of Father Mar- shall to do before he left the walks of men. The people rallied to him with the same earnestness and love (if not greater) as they did to Father Marshall. No man ever had more influence over a people than Reverend Campbell. He, however, had his troubles, too. He was accused of stealing cotton on the Bay about this time. It had a bad effect upon the church, and gloom once more spread her drapery over this great church. This, however, was proven to be false, and the sun of peace and prosperity again leaped forth from his hiding place and shone with resplendent brilliancy and glory upon a heavy- hearted people, and kissing away their sorrows they went on their way rejoicing. Rev. W. J. Campbell was a man of keen foresight, iron will, and a wonderful executive ability. He was a good preacher. He had read much, and well remembered what he read. His preaching was on the running commentary order, often taking a whole chapter for his subject. He had a peculiar sonorous voice, and spoke to the hearts of men. If a person once heard him line out a hymn he would not soon forget it. His prayer meeting lectures were sublime. Bishop Holsey said of him: "The grandest lectures I ever heard were Reverend Campbell's prayer meeting lectures." The people were satisfied to see him in the pulpit. His people would rather hear him give out a hymn than hear anybody else preach, let him be never so elo- quent. He was as black as he well could have been, but he was neat, handsome, polite, and extremely dignified. What- ever he felt like saying in the pulpit he said. He was, not afraid to tell the truth as it was in Jesus. He was for many years a deacon and a member of the choir. He was a good singer, and therefore enforced good singing in his choir. He was as mUch beloved by the white people almost as by the colored. Sinners quaked before him. The church soon ran up to 4,000 members. He controlled the surrounding country. He controlled from Savannah to Darien, Brunswick, and all the country adjacent to Savannah. His praise was on the tongues of everybody, and especially the saints. His people would do just what he told them to do. When he spoke it was law. If he said a thing was wrong, all the world could not make his people believe otherwise. It would have been an insult to have attempted it. Reverend Campbell was widely known and equally respected. The church usually gave him three months' vacation each year, and sent a servant with him. He received as a salary $100 per month and everything he wanted. He was a favorite of North- African Baptist Church. 59 era visitors ; they preferred going to his church to any other in the city. He was in the organization of the Zion Baptist Asso- ciation, the Missionary Baptist Convention of Georgia, and the Mount Olive Baptist Association. In all of these he played a conspicuous part. The people around the coast would hail his coming among them as a priest. He had twelve or fourteen prayer houses connected with the church, which were as large as many churches. Over these he appointed leaders, who reported to him monthly their condition and collections. To these societies — for by that name they are known — he would go at his leisure and they would always prepare a great feast for him. He was kind and loving to his officers, and controlled the church, absolutely, for twenty-three years with a four page constitution. In most things he was law to the people, and from his decision no one dared appeal. As he grew older, he was troubled with an impediment in his speech. He finally got so he could not speak without much difficulty. About this time a serious trouble broke out in the church ; for this emer- gency too much of his strength had been spent and old age and paralysis had done their work too well. That powerful voice the people had long obeyed was now so palsied that it fell with- out effect, and the enemies had decidedly the advantage and they never failed to use it. An awful trouble broke out in the church, such, perhaps, as few churches in all ages have ever witnessed, or need ever have. It was not the fault of Rev. W. J. Campbell. When the trouble started he was in Griffin, Ga. If there is any blame upon Mr. Campbell it is that he left the church. The church never turned him off; the church could not have had the heart to do that. He was accused of taking- sides with Deacon Robert P. Young, his spiritual child, who was accused of stealing money from the church. Rev. Mr. Campbell was true to a friend, and if he is chargeable at all it is due to his disposition to be perfectly true to a friend. Reverend Campbell baptized several thousand persons. He was purely a gospel preacher, and gave his attention to nothing else. His house was a place of peace and comfort. He was brought up with rich white people and had a remarkably good taste. As a ruler he was strict and able. As a pastor he was attentive and loving. He understood men, and there was no fear of them in his composition. He lived to a good old age, and he will be remembered with tenderest affection while memory holds her place or saints in Savannah live. We will refer to him again in another chapter in considering the church trouble. 5 GO History of the First CHAPTER XII. The Great Trouble of 1877— The Cause— Its Fierceness— The Split — The Call of Rev. G-ibbons and the Death of Rev. W. J. Campbell, and the Final Settlement. In 1877, while Rev. W. J. Campbell was. away on his vaca- tion, the great trouble began. The cause of this trouble was the report that Deacon Robert P. Young had stolen money from the church. There is doubt about the correctness of this charge when all things are calmly considered. Mr. Willis Harris saw Deacon Young put the money in front of the organ, and after his back was turned took it away. Deacon Young, after the communion was over, reported to Deacon F. M. Williams what had occurred. • Deacon Williams told him to say nothing about it ; perhaps some one had taken it to tease him ; but if he did not get it to make it known to the brethren on finance night, which was Tuesday night following. Deacon Young took the advice of Deacon Williams, but on Monday the news of this occurrence was all over the streets. Mr. AVillis Harris brought the money to the church the next following Thursday night and attempted to give it to the church, but was prevented by Deacon Richard Baker, who opposed it, and to avoid trouble on that night the money was kept and presented to the church in a special conference on the following Sunday, There were $22.32 in the basket. Mr. Harris reported that he caught Deacon Young stealing money. This very naturally created quite a sensation, and intense excitement prevailed. While it is not clear that Deacon Young meant to steal the mooey it must be acknowledged that his conduct was very suspicious and justly aroused the displeasure of the church. He should have made the matter known to all of the brethren while they were counting the money, and a search for the missing basket should have been inaugurated ; and should that have failed, announcements from the pulpit would have been in order. From the fact that this was not done rather weak- ened Deacon Young's case. While Deacon Young was decidedly wrong, Mr. Willis Harris was decidedly wrong also, and his action was totally at variance with the precepts of the gospel. It was his duty to have gone to Deacon Young and labored with him as the gospel enjoins before it was in order to tell the church. Twenty-two dollars and thirty-two cents were but a African Baptist Church. 61 trifling affair as compared with the harm which came out of this case. Then, besides, Mr. Willis Harris himself was a most notorious thief. The truth of the matter seems to be this : Mr. Willis Harris had not been long deposed from the office of deacon, and sup- posing that Mr. Young wielded a deal of influence in bringing about his deposition, he watched for and coveted every oppor- tunity to get even with him. It is more than likely that he craved an opportunity to vent the prejudice of a malignant heart upon Deacon Young. Since he was actuated from improper motives his testimony in this case should be viewed in that light. It is not strange that this report should have excited the members. The deacons should have acted wiser. Deacon Robert P. Young was tried before the church and made an humble christian apology, and his carelessness in handling the church's money was pardoned. He explained rather than confessed. It was not required for him to confess stealing the money. Deacon Richard Baker contended that Deacon Young ought not to make the apology. Whereas he had been requested by the church to resign, and had promised to do so, Deacon Baker contended that he should continue to discharge the duties of a deacon. Deacon Young attempted to carry out the instructions of Deacon Baker. This started the war in right earnest. The lay brethren then determined that Deacon Young should not pass the sacrament. This was well caucussed. In the Conference of October 22, 1877, Mr. J. C. Williams moved to reconsider the motion passed in the August Con- ference pardoning Deacon R. P. Young. This was ruled out upon the ground that he made the motion to expel in August and voted in the negative. Mr. J. C. Habersham then made the motion that Mr. AVil- lianis' motion be sustained, and it was carried. This brought Deacon Young back under the discipline of the church. This was wrong, of course, as no member should be pardoned by a church at one meeting and tried at another meeting for the same offense, except some new developments had come to the knowledge of the church. However, the motion of Mr. Hab- ersham was a virtual appeal from the decision of the chair. This is generally admissible, but on this occasion it was at vari- ance with every principle of justice and decidedly wrong. The Conference adjourned at this stage, leaving Deacon Young under the charge from which the church had once freed him. The first Sunday in November being the communion, many of the brethren had decided that Deacon Young, being under at 62 History of the First charge, should not carry around the cororuunion. Several of the lay brethren waited on the officers that morning at prayer meeting, informing them that they had learned that it was the intention of some to have Deacon Young carry around the sacrament in the afternoon, and urged the officers to wait on Rev. Campbell and beg him not to allow Deacon Young to offi- ciate in the communion. At 3 p. m. of the same day, when Mr. Campbell called the officers to pass to them the bread, Mr. James B. Lewis and Mr. Joshua Hicks arose and in open church said: "Mr. Campbell, you cannot give the communion to Young to pass around because he is under the dealing of the church." Mr. Campbell said to Deacon Young: "Go on, if they want to stop you, let them do it." Deacon Young took the communion and went to the choir, where he was accus- tomed to carry the communion. Mr. Alexander Rannair, ac- cording to a previous understanding of his followers, shut the door of the choir and said to Deacon Young: "Young, you know you are under a charge, and we don't want any bread from you up here." This created quite a sensation and not a little confusion in the church. Mr. Rannair had no earthly right to take this step in the church of the Lord Jesus Christ. If he did not want to accept the wine at the hand of Deacon Young he had the privilege that never has been denied a man — to refuse it. Nothing can justify this rash and incon- siderate course. Neither had Mr. James B. Lewis nor Mr. Joshua Hicks the right to take any such steps as they did, calling their pastor in open church and affirming that Deacon Young should not carry around the communion. It showed that the excitement had been worked up to a very high pitch. It is true that Mr. Campbell was wrong in giving the com- munion to Deacon Young under the then existing circum- stances. If there was a charge against him he had no right to call him to pass the holy communion to those who held him charged. No wise apology can be given for this indiscretion. The proper way for them to have done was to have refused accepting it, and brought the matter up in the next conference. Deacon Young, if he had the proper christian spirit, would not have attempted to pass around the holy eucharist, knowing that a large number of the membership opposed it and enter- tained doubts as to his innocence of the charge of stealing money. This course of procedure upon the part of some of the members showed that the heretofore powerful pastor was rapidly losing power over his people. If the pastor had taken a second sober thought he might have acted a little more ^cautiously, and thereby have averted this dreadful storm. It African Baptist Church. 63 should have been evident to him that he would not have the strength to pull through it. On Tuesday, of the same week, Deacons Richard Baker. P. H. Butler and R. P. Young swore out warrants against the follow- ing brethren : March Haynes, John E. Grant. John C. Haber- sham, Alexander Rannair and Samuel Roberts. These were tried; but Messrs. Alexander Rannair, Joshua Hicks and James B. Lewis were found guilty and fined 810 each: the others were acquitted. This did not settle the trouble. These brethren were only more determined in their fight. This was wrong in the deacons, and only served to make bad matters worse. At the conference of November 19th, 1877, these deacons, having been notified to be present, and failing, were expelled. This was rather hasty. It was now evident that the war bad begun. The brethren gave bond and employed counsel and went to law. This case created almost universal excitement. The courts were baffled for five or six years, and finally recom- mended a compromise upon the introduction of a bill of equity by the followers of Rev. W. J. Campbell. The day he left the church can never be forgotten. When many who were in the church ceased to hear him and honor his gray locks, he arose and said: "My children, all who are with me follow me." He left the church, and as might be expected some of the best members of the church followed their aged chieftain. Old age and paralysis had done their work on him, and he was rapidly fading away. The party that had possession of the church met in rapid succession to make sure their position. The followers of Mr. Campbell were none the less assiduous and determined. They had caucuses in rapid succession. The leader on Mr. Campbell's side was R. P. Young. He furnished the brains for the party, as the pastor was now almost an invalid. This was a feast for the lawyers, and they harvested richly from the disaffection of the First African Baptist Church. As men do not generally care how long a good paying position lasts, it is quite natural that the lawyers had no special objection to the continuation of the case in court. On the 17th of December, 1877, Rev. W. J. Campbell left the church. He had been requested to take the chair and preside over the conference, but declined, whereupon Deacon F. M. Williams was called to the chair. After the minutes of No- vember 19th, 1877, were read, he (Mr. Campbell) arose and said: "That is all I come for, to hear that minute.'' Deacon F. M. Williams begged him not to leave, but this was useless. 64 History of the First When he had made up his mind to do a thing remonstrances were useless. He simply commanded his followers to follow him, and many of them did so. When he was going out, Mr. Peter Houston, who had some difference with Mr. Campbell because he had been expelled some years prior for issuing a warrant against one of the sisters, met him at the door and said: "Mr. Campbell, what did I tell you; when I would be coming in you would be going out." Mr. Campbell replied: "Do, Houston, for God's sake let me alone." Mr. Houston told him this j^ears ago when he was turned ou f of the church, and did actually live to see it. But his (Houston's) end was not at all glorious. He was one of Mr. Campbell's shrewdest and ablest opposers. But he came to his death in a mysterious, inglorious way. It is not positively known whether he was murdered or committed suicide. He was, however, heart- broken by domestic troubles and disaffection. Mr. Houston's prophesy of Mr. Campbell came true, and so did Mr. Campbell's prophesy of Mr. Houston come true. Mr. Campbell said no good would follow Mr. Houston. For several years Mr. Hous- ton had terrible family troubles. Many of the members of the church meant to have their way, but very few of them wanted Mr. Campbell to leave the church. Mr. Campbell went out into the square and addressed his followers. Mr. L. J. Petti- grew, a prominent character on the side of the majority, went out and begged Mr. Campbell to return to the church, but to no avail. On Thursday night following this Conference Mr. Campbell, however, returned to the church, accompanied by Be v. James M. Simms and Bev. U. L. Houston. The brethren not kncw- ing that he would return, had requested Licentiate John Xes- bit to preach. Mr. Campbell not knowing this had invited Bev. U. L. Houston to preach. This Mr. Campbell stated to the church, whereupon Brethren Joseph C. Williams and Lewis J. Pettigrew objected, stating that Brother Nesbit had been invited to preach, and that they preferred to hear him to Bev. Houston, and Bev. Houston said that he would rather hear Brother Nesbit himself. This Mr. Campbell agreed to, and Brother Nesbit preached. When the services were over, Bev. James M. Simms stated to the church that he was invited by Mr. Campbell, his cousin, to be with him to-night, and express- ing great sorrow for the trouble then existing in the church. Deacon B. B. Young, who was the clerk of the church, came forward to read out the letters for persons that had been sent in the care of the church, which was the custom, when Mr. March Haines and Mr. John E. Grant objected to his reading African Baptist Church. 65 them as he was under a charge. This, of course, was wrong. There could have been no earthly objection to his reading the letters, since he was still a member of the church, and as reading out the letters was no^ performing any of his christian privileges. After this Mr. Campbell entered the church only once more. On that occasion Rev. IT. L. Houston preached, and they did what they called ''burying the devil,'' but as he was not quite dead his resurrection followed very soon thereafter. On that memorable night Mr. Campbell sang this very appro- priate hymn. He could line out a hymn as few men could, and it had a magic effect, but, alas ! how soon forgotten : " Let party names no more The Christian world o'erspread; Gentiles and Jews and bond and free Are one in Christ, their head. Among the saints on earth Let mutual love be found — Heirs of the same inheritance, With mutual blessings crowned. Thus will the church below Resemble that above, Where streams of endless pleasure flow, And every heart is love." The singing of this hynin had such a wonderful effect that everything seemed all right, and that this grand old body was once more united, but not so. Satan had done his work too well. He was not so easily removed. The party that had left the church were holding divine services at Mr. W. G. Clark's house, on Margaret street in Yamacraw. They worshipped there for two months. There they held a conference and prepared all their minutes and wrote them up, dating them as if adopted at the First African Baptist Church on the following Sunday. They came to the church and after the close of the services one of their number moved to resolve into a conference. This, of course, was carried. While one of their number was down on his knees praying, Sexton Salbury Morse removed the table and their prepared minutes were grabbed by Alexander Miller, who fled with them. Deacon Young and others were arrested. This was a final opening of the great war. On both sides ar- rests were made. The whole city was most intensely excited. Rev. George Gibbons was the adviser of the party that held the possession of the church. Of course they were in the ma- jority or they could scarcely have kept the church. There were many who had been turned out during the administration of the Rev. W. J. Campbell who rushed into the church at this terrible crisis. Of course they were not prepared to sympathize with Rev. W. J. Campbell, nor did they come in to help him. Mr. Campbell was losing more and more. From the house of 66 History of the First Mr. W. G. Clark they removed to the "Grits Mills" and for one year they worshipped there. Their increase was not very great, nor was the increase of the majority very great. From the "Grits Mill" they removed to the "Beach Institute." The Rev. W. J. Campbell was too feeble to give them much service in the way of preaching and scarcely any pastoral visits. Sev- eral efforts were made to get him back to the church, and one time it was thought that they had accomplished that end. The majority assembled in the church to welcome home their ven- erable father, their love for whom these years of bitter feelings, disaffections and many wrong doings had not effaced. But Deacon Richard Baker, R. B. Young and others would not allow him to return to his people, bringing his people with him. This would have put an end to the trouble. It appears that he did again enter the church. We insert the following report of the deacons of the majority, which speaks for itself: OFFICERS' RETORT. " We, your servants, in whose hands you have placed the affairs of your church to take care of and look after them, see- ing the condition of your church at present, feel it our duty to present matters to you in their true light ; the remedy is then with you as a sovereign church, and if you, as a church, fail to do your duty in the matter, then the fault lies at your own door. It is our duty to present the matter to you in its true na- ture, and your duty to act. In November last Rev. William J. Campbell, as pastor of this church, allowed himself to be acces- sory to the prosecution before the courts of the land of fifteen (15) members of this church in good standing, and did go into open court and swear to the fact that the members were guilty of" crimes that we all knew them to be innocent of, placing them, according to his own testimony, virtually in the State's prison, depriving them of the comforts of their homes and the freedom of their religion. Responding to the call of men whom the church had rebuked for their misdeeds he again ap- peared before the magistrates in December last and openly dis- regarded the actions of this church by swearing that certain men were clerk and deacons of this church whom this church had expelled and whose expulsion was confirmed in his pres- ence. He then appeared at our regular conference, held on the 19th day of December, and on being asked to take the chair refused, and after making some remarks in regard to taking names, picked up his hat and stick, and after saying that he would not give the snap of his finger for what the church was African Baptist Church. 67 doing walked out. For each and all of these acts, which were extremely offensive to the church and unbecoming to the pas- tor of a church, the church demanded satisfaction. "A committee was appointed to wait upon him, demanding satisfaction for the church. This satisfaction he failed to give. After the report of the committee was rendered it was decided by the church that his case be taken up at the regular confer- ence in January, and he was so notified, and was also notified that he was to abstain from exercising the duties of pastor of this church until that time. On the first Sunday in January, after all arrangements had been made for the administration of the Lord's Supper, he sent a message to us by Brethren Jas. M. Simms and Robert Mifiin, stating that in thinking over the case of Rev. Abram Burke he was led to feel that he was get- ting old and feeble, and as he did not know how long he had to live he wanted to come to peace with his church and com- mune with them on the first Sunday in the new year. The matter was taken before the church and it was decided to hear from the pastor. He then arose, and after stating his inability to do much talking, referred the matter to Mr. Simms, whom, he said, would speak for him. Mr. Simms then arose, and after stating what Mr. Campbell had said to him in regard to Rev. Burke, said that our pastor requested him to say to the church that he was sorry that anything had occurred to cause the church and himself to be at variance ; but that he was here with the intention of coming to peace with his church, and that he desired that by-gones should be by-gones and that all old things should be buried forever. U A resolution was accordingly offered and carried by unani- mous vote that everything front to-day be dropped. " In putting the motion, Rev. George Gibbons asked the pastor if he meant by what he said to recognize all that the church had done to be right, to which the pastor replied, Yes. The motion was then carried as above stated amid much shouting and gladness. The table was then turned over to him by Mr. Gibbons, when the pastor proceeded to administer the sacra- ment. He also appeared at the church on Thursday evening and confirmed what he said on the Sunday at the sacrament table, and said that he meant all that he said. 11 In the week preceding our last communion he was waited on by two of our number to know what arrangements he had made about the communion. In reply to the question he wanted to know of them how could he give them the communion when they were under bonds. Desiring to indulge him as much as possible, another committee still was appointed to wait upon 68 History of the First him. He told that committee that he did not recognize them as deacons, and that they had taken the advantage of him, and told them that he did not recognize what the church had done, and declares that he never did recognize their action, and told them that he would come and give them the communion but would not take it himself, and declares that he will never be satisfied with the church or come to peace until the church undo all that she has done in his absence by taking back all those that have been expelled and turning out all those that have been taken in. Then, he says, he will be satisfied and not before. "As we have said at the outset, it is our indispensable duty to lay this matter before you in its true nature. In coming before the communion and saying and doing what he did, and then going right around and denying these very things, declaring that he did not do them, is an offence that should not be tole- rated in a christian church. He has shown himself to be guilty of a willful falsehood. It is with great regret that we are com- pelled to present this matter to yon in this manner, but we have no alternative. For to allow the matter to remain as it has been for the last three or four months would be almost to commit the unpardonable sin. We see our pulpit desecrated by slander and abuse, and even our communion table polluted by wickedness in high places, and all of it is simply because we have allowed our animal affections to get the better of us and cause us to flinch from our plain duty. The fan is in our hands and if we fail to thoroughly purge the floor then the sin lies at our own door. If we put the rod in the hands of another to scourge us, then we must bear "the scourging without a mur- mur. As your servants, we have endeavored to do our duty. We lay the matter before you for your consideration and action, and can only say that unless sonie action be taken by yo\x in regard to the matter we cannot be responsible for the peace and safety, of your church. The points that we would have you more particularly look into are those running from the first Sunday in Januaiy down to the present time. Judge of the case and act upon its true merits." Several efforts were made to have the matter amicably set- tled, but it seems that the fire of dissension had gotten too much headway. A council was called at the instance of both sides, consisting of Rev. T. Harley, Deacons Howard, Reid and Fairchild (of the white church), and Rev. Alexander Harris. But this council proved ineffectual, because some of the parties on the side of the majority opposed Mr. Fairchild, led by Dea- African Baptist Church. 69 o con Joseph C. Williams, upon the ground that he was partial toward Mr. Campbell, and they feared that he would not do justice to Mr. Campbell's opposers. The day the majority gained possession of the church was a stormy day for this old church, and will long be remembered with interest. Deacons Baker, Young and Butler had determined that no conference should be held that day and commanded the sexton not to open the church, and had engaged policemen to prevent the opposition from entering the church, charging that they intended a riot. But as the sexton was a secret disciple of the opposition they had him hid away near the church, and at a given signal he was to appear with the keys. Mr. J. C. Wil- liams asked a policeman what he was doing there, who informed him that he was there to prevent a riot. Mr. AVilliams then asked him was he sent there to prevent the church from hold- ing its conference ? He replied, No. Then Mr. Williams asked him if he would arrest the man whom he saw creating the dis- turbance? He said, Yes. The sexton was then signalled to appear with the keys. As he came Deacons Young, Baker and Butler demanded the keys, and upon the sexton refusing to surrender them attempted to take them. Mr. Williams then called the policeman's attention, stating that these are the men who are creating the disturbance, and they were arrested, thus falling into their own trap. This gave the majority the pos- session of the church. They entered and forever afterwards held it. Notwithstanding all this bitter feeling and wholesale expul- sion so tender was the feeling for Mr. Campbell that he was never expelled. Deacon Joseph C. Williams contended that the pulpit should not be touched. Mr. Campbell could have re- entered the church at any time he wished without disciplinary action upon the part of the church. Mr. Joseph C. Williams deserves great credit for his wisdom and far-seeing sagacity in preventing the expulsion of Mr. Campbell. Had he been ex- pelled perhaps the breach would never have been healed. This act shows the profoundest sympathy for the venerable father. Virtually Mr. Campbell died a member of the First African Baptist Church. He would, however, have been declared ex- pelled but for Deacon Joseph C. AVilliams, who had a sacred reverence for the pulpit. Deacon AVilliams regarded Mr. Camp- bell as God's anointed, which he felt that should not be touched. He was willing to expel everybody else but the pastor. He kept the church from making a great mistake. The thanks of the church are due him. This proved him to be an able leader. 70 History of the First As harsh as the report from the officers is, no intimation of Mr. Campbell's expulsion is in it : THE COMPROMISE. " Richard Baker etal., Complainants, and Peter Houston et al., Defendants, to compromise and heal all dissension and division in the First African Baptist Church, which have existed for some time past : " It is agreed that the portion of the membership of the church worshipping in the brick church, known as the First African Baptist Church, will invite the portion of the membership of the churfeh worshipping in the "Beach Institute" to reunite with them as one body and congregation without any depriva- tion of any church privileges as members thereof, and without any disciplinary action whatever. That the officers of the First African Baptist Church worshipping in the "Beach Insti- tute'' voluntarily relinquish and resign such offices, and the said portion of the membership worshipping in the "Beach Institute" will accept the pastor, officers and trustees, and or- ganization as it now exists, in the congregation in said First African Baptist Church building, and accept the invitation above extended to them. " It is further agreed that this compromise be made the judg- ment of the court, if necessary ; and that the same shall not be made by other party a precedent of church government, but as a settlement of this particular case." This was agreed to and signed by the leaders of both parties. In conformity to this wise conciliatory compromise the major- ity addressed the minority, as follows : "Savaxxah, February 8th, 1884. u To the First African Baptist Church, Beach Institute, Savannah, Ga.: " Dear Brethren — At a special conference of the First Afri- can Baptist Church, Franklin Square, held last evening for the purpose of considering the recommendations as presented by the attorneys for both parties, in reference to the matter now pending between ourselves before the Superior Court of this city (of which you have a copy), was at this special conference read and confirmed bj r an almost unanimous vote. '"In conformity thereto, we hereby extend your Christian body a cordial invitation, requesting your presence at the next regu- lar conference of the church, to be held on the 17th instant, at African Baptist Church. 3 o'clock p. m., at which time and place you will again have the opportunity of church privilege. "Awaiting an early reply, we remain yours in Christ, "Rev. GEORGE GIBBOXS. Pastor. "Attest: C. H. Ebbs, Church Clerk." REPLY TO THE FOREGOIXG. "Savannah, February 10, 1884. "To the Pastor, Officers and Members of the First African Bajjtist " Church : "Dear Brethren — At a special conference held by us on the above date, for the purpose of considering the recommendations as presented by the attorneys of both factions in reference to the matter that is pending between you and us in the Superior Court of this county, of which you have a copy of the same. We have adopted the document as agreed to by us in the mat- ter, and also received your invitation requesting us to be pres- ent at your next regular conference of the church to be held on 17th instant, at 3 o'clock p. m., at which time we shall obtain privilege as members of one body again. Brethren, we will be present at the hour appointed with the books, deeds and titles of the First African Baptist Church according to our agreement made in the matter. "Done in conference meeting. "P. H. BFTLER, Moderator. "Attest: R. P. Young, Church Clerk." This shows that each side had enough of the war. The few that stuck out were obstinate. Mr. Campbell, the leader, died October 11th, 1880. Doubtless his troubles came upon him too severely for his advanced age. It had much to do with hurry- ing the end. The crowd that followed him stuck to him till the last. Mr. Campbell's desire was to be buried by his people from his church that he had labored so hard to build. When he died his faithful followers made the fact known to the church. The church was willing to have him buried from his old home, but Rev. George Gibbons, who was pastor of the majority, objected to large nails, it is claimed, being driven in the pulpit and in other places in the church. But it does seem that a compromise as to the size of nails could have been easily effected and tacks substituteo. for the nails, or even strings might have been used. If there was not a deep, bitter feeling underlying this on one side or the other, doubtless this course would have been pursued. Rev. Gibbons being a gospel minister, it would seem, might have advised these heart-broken 72 History of the First friends that the nails were too large, and that they ought to get tacks. This could have been done in such a tender way that would have won eternally their affectionate sympathy and cooperation. Then there would not have been any chance for the idea to gain foothold that Rev. Gibbons did not want the church draped for Mr. Campbell as though he was pastor, and as he was yet alive he felt that he was pastor, and no one had the right to be honored as such. It was most natural that a man should feel this way. Human nature is human nature, even in a Christian minister. Those who went to drape the church should have exercised more patience and doubtless they would have accomplished their purpose. In the heat of excite- ment the body of the venerable dead man was carried to the First Bryan Baptist Church in Yamacraw, having obtained per- mission from Rev. U. L. Houston, the pastor. The parties concerned should have taken more pains to try to unite in doing honor to this grand old man. If there was no objection to this old servant being buried from the church for which he toiled so hard for years, all petty differences might have been waived and becoming honor done to this man of God. It is quite natural, also, that those who wished to drape the church were rather sensitive and most any act of Rev. Gib- bon's would have been severely criticised. In fact, they felt sore toward him, and rather looked for unkindness, presuming, of course, that Mr. Gibbons was unfriendly to Mr. Campbell, their father and leader in Christ Jesus. Had Mr. Gibbons sug- gested the manner of draping the church for the noted dead, it would have tended greatly to unify the people and have gener- ated better feelings. It would not have destroyed one whit of his power or eclipsed in the least his glory, but might have tended more to the glory of God. This act was perhaps incon- siderate. Rev. Frank Quarles, of Atlanta, was wired, who reached Savannah time enough to preach the funeral ser- mon of Rev. W. J. Campbell. He was followed to his last resting place by a host of heart-broken weepers. Thus ended the life of the most influential man that has ever lived in Savannah. After his death frequently members from the Beach Institute returned to the old church. It was evident that the war was over. The minority continued out until February 17th, 1884, wben they returned in a body, surrendering all claims of offices and the church waiving all discipline in their cases. That rainy Sunday can never be forgotten. Just before they reached the church they sung in a most solemn manner — African Baptist Church. " Blest be the tie that hinds Our hearts in christian love; The fellowship of kindred minds Is liked to that above. Before our Father's throne We pour our ardent pi ayers; Our fears, our hopes, our aims are one, Our comforts and our cares. We share our mutual woes, Our mutual burdens bear. And often for each other flows The sympathizing tea 1 ," &c, &c. The entrance into the church was hailed by a large, joyous and weeping congregation. Deacon Baker did not return and perhaps never will. Four years have now passed since that day and he has not been even to the church. Deacon Young was soon restored to the choir and made its president. During the six years of trouble several of the societies of the church had been organized into churches. The grand body being once more united a more pleasing future was opened up to the grand old bod} 7 . God helped her. The following is inserted for the information of the reader, which will show some of Mr. Campbell's troubles in his early ministry and the split of 1859 : "Savannah, Georgia, ) To all whom it may concern. "Chatham County.) Greeting: "Know all men by these presents that we, the First African Baptist Church of Savannah, and State of Georgia, influenced as we trust by the grace of God, through our Lord and Saviour Jesus Christ, did in the year of our Lord one thousand eight hundred and fifty-five see, with deep regret and submission to our God, that our father, Andrew C. Marshall, for many years our pastor, laboring with us in the gospel ministry, had become very feeble and needed some help in the gospel ministry, thought it expedient to call to his assistance our Brother Wm, J. Camp- bell, whom, after being duty examined upon his sound doctrinal faith and belief in the church by the Rev. Henry 0. Wyer. Rev. Thomas Rambout and T. J. Thelkeld, and found to be such an one as have been taught by the spirit of God, did far- ther, on the twenty-fourth day of February, A. D. one thousand eight hundred and fifty-six, call the assembly of the people to- gether and in their presence and before Almighty God see him ordained to the gospel ministiy. Our beloved brethren Rev. Henry O. Wyer, R. W. Winston and J. B. Stiteler officiated in this most solemn ceremony, the ordination of our beloved Bro- ther Wm. J. Campbell. He labored with us, assisting our be- loved father and shepherd, Andrew C. Marshall, until our God was pleased to call our Father Marshall to Himself in heaven to 7J/. History of the First rest from his labors. In December, A. D. one thousand eight hundred and fifty-six, he died, and on the 18th day of February, A. D. one thousand eight hundred and fifty-seven, this church, after prayer to Almighty God for Divine instructions, called our beloved Brother Wm, J. Campbell to the pastoral care of this church, whom we do pray our God to keep in his useful and prosperous ministry for many and fruitful years is the prayer of his brethren always. Amen.' "This document was ordered to be drawn by the officers of this church now acting in the deaconship, to-wit : Brethren B. McMsh, John Burney, Samuel Miller, Friday Gibbons, London Small, Murray Monroe, George Gibbons, Csesar Verdeir and Jame3 Simms. "Done in Conference, February 19th, A. D. 1860. "B. S. HABDWICK, Moderator. "James M. Simms, Clerk." " First African Baptist Church of Savannah, " Tuesday Night, April 20, 1858. " Certain causes growing out of differences of opinion among the members of the First African Baptist Church of Savannah having resulted in the interference of the civil authorities in so far as to impose certain restrictions embarrassing to the cus- tomary religious rights and privileges of said church, His Honor Bichard Wayne, Mayor of the city of Savannah, to the end that the differences in said church be reconciled, and that said restrictions be removed, under his seal of office issued the fol- lowing note, viz.: "'Mayor's Office, " ' City of Savannah, 17th April, 1858. " ' If the following named gentlemen will attend the First Afri- can Church to-morrow, Sunday, April 18th, 1858, at half-past 12 o'clock p. m., the restrictions now hanging over said church will be removed for the time being. The object is to have a final settlement of the difficulty in the church. The said gentlemen not to interfere, that is, to take sides with either party. "' B. WAYNE, Mayor. ■{ seal y 'Attest: Edw'd G. Wilson, Clerk of Council. "'To the following gentlemen, Executive Committee of the "'Sunbury Baptist Association, viz.: General Babun, Bev. "'Mr. Winston, Bev. Mr. Daniel, Bev. Mr. F. B. Sweat, '"Lewis C. Tebeau, J. H. H. .'" African Baptist Church. 75 "In accordance with the said note (his Honor the Mayor hav- ing subsequently issued an order changing the time of holding the meeting from Sunday noon to Tuesday night) a special con- ference was held in the church on Tuesday night, April 20th, 1858. The Rev. L. G. Daniels and Mr. James G. Hogg, mem- bers of the Executive Committee of the Sunbury Baptist Asso- ciation, were present, the other members of said committee, as named in the foregoing note of his Honor the Mayor, were absent, they having in a note to the Mayor declined attending the meeting. "A motion being made and seconded, it was unanimously voted that Mr. R. L. Hardwick take the chair, and that Mr. L. J. B. Fairchild act as secretary of the meeting. Mr. Hardwick in the chair, the meeting was opened with prayer by the Rev. L. G. Daniel. The minutes of the regular conference, held March 21st, 1858, were read and confirmed by a unanimous vote. The following resolutions were regularly proposed and adopted by a unanimous vote of the church, viz.: " ' Resolved, That this church respectfully, but positively, de- clines accepting or adopting the constitution, covenant, confes- sion of faith and by-laws referred to in the minutes of the con- ference held in this church on March 21st, 1858. " '■Resolved, That our brethren, Robert McMsh, Robert Verdier and John Burney be a committee to prepare a constitution, covenant, confession of faith and by-laws for the future govern- ment of this church, and that said committee report the same to our next meeting.' "John Burney, a member of the church, in a few appropriate remarks touching the want of harmony between the pastor and deacons, suggested the propriety of the resignation of both pastor and deacons. Whereupon the pastor, Wm. J. Campbell, respond- ed in terms expressing a desire to do anything in his power to assist the church in her efforts to be released from embarrass- ment and to promote the religion of Christ, and yielding to the suggestion made, resigned his pastorate of the church. Robert Verdier, the only deacon of the church present, also replied to the suggestion in like terms and resigned his office as acting deacon. A motion was made and seconded not to accept the res- ignation of William J. Campbell as pastor of the church, and the vote being taken the motion unanimously obtained. It was also moved and seconded that the resignation of Robert Verdier as an acting deacon of this church be accepted, which vote unanimously prevailed. 76 History of the First "The following preamble and resolutions were read and adopted. On taking the vote it appeared there was one dis- senting vote : " ' Whereas, There is an evident want of a happy cooperation between the deacons and pastor of this church touching the management of the affairs of the church generally, and where- as a hearty co-operation between a pastor and his deacons is essential to the peace and prosperity of the church, and where- as a suggestion has been made that both pastor and deacons resign in their office, in the view that the church might have freedom to select by her vote a pastor and deacons that would be more likely to consummate the desires and interests of the body at large, and whereas only our pastor and one of our deacons have responded to the suggestion of resignation, the rest of the deacons being absent from this meeting, when, in the judgment of this meeting, it was their manifest duty to be here, thus showing no disposition to be reconciled and to fraternize with pastor or people, ki 'Be it therefore resolved, That our brethren Patrick Wil- liams, Jerry Burke, Butler, Benjamin King and Robert McMsh be considered as no longer occupying the place and office of acting deacons of the church, or at least until such time as it may be the pleasure of the church to reelect them to the same. It being at the same time fully understood that nothing in this preamble and resolutions is intended to dis- credit or impair their standing as members in common. " '■Be it further resolved, That when this conference adjourns that it be adjourned to meet next Sabbath afternoon, for the purpose of filling the vacancies in the office of deacons occasioned by the action of this meeting. " ' Resolved, That as a church we will devote the hour allotted for worship on next Sabbath morning to humble prayer to God that he will direct us in our choice of brethren for the office of deacons, desiring as we do to have humble, God-fearing men, those who will be vigilant in the duties of the office, and seek the promotion of true and vital piety in the church, and thereby promote the glory of our Lord.' "The following resolution was regularly adopted, there being only one dissenting vote: " ' Resolved, That as a church we place ourselves under the watch, care, guidance and direction of the Savannah Baptist Church, and that said church be requested to appoint a com- mittee of three of her members to attend our conference and other business meetings, to the end that these meetings in African Baptist Church. future be conducted in an orderly and christian-like manner, and that we may have aid and witnesses to the same.' " The preamble and resolution following was offered and unan- imously adopted : " ' Whereas, This church has been informed that the book con- taining the records of the church could not be readily obtained when called for for the purposes of this meeting ; be it there- fore " 'Resolved, That the moderator of this meeting be requested to take the custody of the same.' " It was also " 'Resolved, That the members of the Executive Committee present, viz., the Rev. L. G. Daniel and Mr. James E. Hogg, together with Mr. A. Champion, a visitor, be requested to add to the Secretary's report of the proceedings of this meeting their written testimonial as to the manner in which the busi- ness of this conference has been conducted, and of the aspect of the meeting generally.' "It was also " 'Resolved, That the moderator and secretary of this meeting- be requested to furnish his honor, the Mayor, and also the trus- tees of this church, a correct copy of the proceedings of, this conference.' "The business of the meeting closed with the following reso- lution : " 'Resolved, That as a church we tender our sincere thanks to our white brethren for their kindness in aiding us in the trans- action of our business.' "After singing, the meeting adjourned, to meet on Sabbath afternoon, April 25th, 1858. "Adjourned. "L. J. B. FAIECH1LD, Secretary. "Tuesday Night, April 20, 1858." " Whereas, Certain differences of opinion have existed among us, which prevented the affiliation of pastor, deacons and mem- bers, and whereas these differences, while they existed, were reasons why the ministers of the gospel of the Sunbury Associ- ation refused to sign such a paper as was necessary to secure our pastor his license in terms of the law, and whereas at our adjourned conference, held on the 25th of April, all of our diffi- culties were happily adjusted, as can be shown from our min- utes of that day ; be it 78 History of the First "Resolved, That we, as a church, earnestly and respectfully request three or more ministers of the gospel of said association to sign such a paper as will be necessary to enable our pastor, William J. Campbell, to obtain his license from the proper au- thorities, that we niay have the gospel preached to us and the sacrament administered in the church. "Resolved, further, That the secretary of this meeting, Mr. Fair- child, make out a certified copy of this preamble and resolu- tions, and the moderator, Mr. IST. J. Hardwick, and Mr. G. W. Wylly present it to three or more of the ministers of the gospel, as aforesaid, and procure their written recommendation to the Superior Court, and then with this written recommendation to the Court procure said license.' " There being no further business, after singing and prayer the meeting adjourned. '