History of the First African Baptist Church,
From its Organization, January 20th, 1788, to July 1st, 1888.
Including the Centennial Celebration, Addresses, Sermons, Etc.:
Electronic Edition.
Love, E. K. (Emanuel King), 1850-1900
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Source Description: (title page) History of the First African Baptist Church, From its Organization, January 20th, 1788, to July 1st, 1888. Including the Centennial Celebration, Addresses, Sermons, Etc. (cover) History of the First African Baptist Church
Rev. E. K. Love, D. D.
[13], v, 360 p., ill.
Savannah, Ga.
The Morning News Print.
1888
Call number BX6480 .S45 F5 1888
(Rare Book Collection, University of North Carolina at Chapel Hill)
The electronic edition is a part of the UNC-CH
digitization project, Documenting the American South.
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Library of Congress Subject Headings, 21st edition, 1998
Languages Used:
English
Greek
Hebrew
Latin
LC Subject Headings:
First African Baptist Church (Savannah, Ga.) -- History.
African American churches -- Georgia -- Savannah -- History.
African American Baptists -- Georgia -- Savannah -- History.
African Americans -- Georgia -- Religion.
Savannah (Ga.) -- Church history.
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THE FIRST AFRICAN BAPTIST CHURCH, SAVANNAH, GA. Front View, from Franklin Square.
HISTORY
OF THE
First African Baptist Church,
FROM
ITS ORGANIZATION,
JANUARY 20TH, 1788, TO JULY 1ST, 1888.
INCLUDING THE CENTENNIAL CELEBRATION, ADDRESSES, SERMONS, ETC.
BY
REV. E. K. LOVE, D. D.
[Copyright, 1888, by Rev. E. K. Love, Author.]
SAVANNAH, GA.:
THE MORNING NEWS PRINT.
1888
TO THE OFFICERS AND MEMBERS
OF THE
FIRST AFRICAN BAPTIST CHURCH,
FRANKLIN SQUARE, SAVANNAH, GEORGIA,
This work is affectionately dedicated by your affectionate Pastor, as a
slight token of his appreciation of the uniform kindness, tender
sympathy and profound consideration he has received at their hands
during a delightful pastorate of three years.
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.
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 introduction.
An hundred years have passed--most of these years,
were spent in hardships and sore tribulations to our poor,
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 saying
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 elevation
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 circumstances
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 under
so unfavorable circumstances. We have come thus far
guided by nothing we knew of the past, with no adequate conception
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
welcome 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
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 not 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 the 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 service
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 organized
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.
It is evident that the First African Baptist Church in Savannah
is the oldest colored Baptist church in America, and certainly
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 colored
Baptist churches of America) be written. Planted a century
ago, on the fertile seaboard, in tears and blood, under adverse
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 Revs. 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 history
of the church, but for the hurried manner in which he was
obliged to write this work and the limited means at his command.
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 Convention
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,
intelligent 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 careful,
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
membership.
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 history,
shape his own destiny, solve his own problem, act well his
part in church and state and occupy a prominent place on the
stage of progress.
This volume is submitted to the candid perusal of an intelligent
public. As the author has striven with meekness, gravity
and impartiality to give his people a true history, it will doubtless
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
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
historical character. All the literature of the past has been constructed
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
unmistakable 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 people
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 displayed
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 acknowledged
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 addition
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 Julian Street.
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 Yamacraw--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
Campbell--The Church is Expelled from the Sunsbury
Association--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
Refused--The Compromise and Settlement of the
Trouble--The Organization of the Third African Baptist
Church--The Purchase of the Site at Franklin Square--Mr.
Marshall's Deposition from the Pastorate--His Restoration
. . . . .10
CHAPTER IV.
Continuation of the Trouble--The Split and how it was
Conducted--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 Committees
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 Out-generaled by
him--Disaffection in the Third African Church . . . . . 25 Page H
CHAPTER VI.
The First African Baptist Church Trying to Re-enter the
Association--She Finally Enters--Her Identity Traced from
1788 to 1838, a Period of Fifty 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
Building--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
Pastorate--His Ministry and Death . . . . . 38
CHAPTER X.
Rev. Andrew C. Marshall--His Conversion and
Baptism--Contradiction in his History--His Troubles--His
Celebrity--His Great Influence--His Long Pastorate, and Death
. . . . . 41
CHAPTER XI.
Rev. William J. Campbell--His Long and Useful Life--A
King among his People--His Ministry--Great Trouble--His
Baptism--Called to the Pastorate--His Troubles--The
Commencement 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.
Rev. E. K. Love--His Call--Installation--Pastorate--His
Sermons--The Improvements of the Church under his Administration.
. . . . . 85 Page I
CHAPTER XV.
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
Gibbons' Place Society--The Children's Church--Rev.
Campbell'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
The many 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
connected with the history of the several negro Baptist churches
in Savannah, that the unfairness of the First 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 Bryan 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 simply
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 begun
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
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 Association,
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 unfeigned
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 possible,
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. No 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 under
our observation long ago. There is no more reason to suppose
their memory at fault than ours. Hence we have taken
pains to draw from our old brethren and sisters such information
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 pleasure
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,
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 Christians
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 produced
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 bill 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
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 disarmed
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 opportunity
of showing that 'Godliness is profitable unto all things.'
"By this time their affairs were known to religious individuals
at a considerable distance; and as destitute of any one
authorized to administer the sacred ordinances, they were
visited by the late Rev. 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 Peter, not only baptized forty more of
Andrew's congregation; but, on the 20th of January, 1788, constituted
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, they
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 boundaries
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 IN
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 work of the ministry on January 1st, 1803;
the latter by Henry Frances. Diminished by these constitutions,
the First Colored Baptist Church in this city, still under
the pastoral care of the aged and pious Andrew Bryan, consists
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 the children belong
to one church, and the father and some of the children belong
to the other. This interchange of families in the 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 Rev. 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 year
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 Bryan, a free black man and a
preacher of the gospel by lawful authority ordained, of Savannah,
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 by the said Thomas Polhill,
William Mathews, David Fox and Josiah Fox, at or before
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 confirmed,
and by these presents Doth grant, bargain, sell, alien, convey
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 Savannah,
in ...............over which the said Andrew Bryan now
does and for some time past has presided as pastor and minister,
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 Ordingsells
street, containing ninety-five feet in front and one hundred
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 William
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 anywise
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
said Andrew, of, in and to the .................. or half part
of the lot above described, and the premises hereinbefore
mentioned and intended to be hereby bargained and sold unto 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 successors,
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 Savannah,
now and for some time past under the direction and care
of the said Andrew Bryan, forever. And it is hereby understood
and declared to be the intention of the parties to these
presents that the said lot and building .......
invested in the said Thomas Polhill, William 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 society
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 successor
or successors in the room of such deceased trustee, which
successor or successors so appointed as aforesaid shall be considered
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 successors
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 defend
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.
ANDREW BRYAN.
his mark.
[L. S] 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
page between the eighteenth and nineteenth lines, were both
interlined previous to the execution hereof. In the presence of
us.
-- 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 mark.
ANDREW BRYAN.
Witness:
--HARRISON,
ELIAS ROBERTS.
Dated the 3d day of July, 1797.
ANDREW BRYAN,
To
THOMAS POLHILL,
WILLIAM MATHEWS,
DAVID 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.
Not much is known of the church from 1788 to 1818, embracing
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 preserving
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 Baptist
Church. The Ogeechee African Baptist Church was organized
also from this church January 2d, 1803, with 250 members.
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 Association
(white) in November, 1818, by Adam Johnson and Josiah
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 delegates
from the church appear, nor is the church mentioned.
At the session held with the Savannah Baptist Church, November,
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 association,
November, 1822, at New Port, Liberty county, Ga., the
First African Baptist Church was represented by Adam Shuftall
and Evans Great. The total membership does not appear.
At the meeting of the association held at Powers' Church
Effingham 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, Liberty
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
meeting-house, Effingham county, November, 1825, the First
Church was represented by A. C. Marshall, A. Johnson, A. Shuftall
and Jack Simpson. The total membership was 1886. At
the session held at Salem meeting-house, Chatham county, November,
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 Baptist
Church was represented by A. C. Marshall, A. Johnson and
Jack Simpson. The total membership was 2,275. At the session
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. Marshall,
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 greatly 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
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 Walthourville, November
9th and 10th, 1832, a resolution was adopted appointing
"Brethren Jones, Southwell, J. S. Law, Harmon and Furman
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.*
*When the First Bryan Baptist Church, then the Third African Church,
entered the association in 1833, it did so as "Third African Church," and not as
"First African." Whence this claim?
"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."*
* 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.
In the same resolutions the Second African Church of Savannah
was complimented for its Christian deportment, and a copy
of the resolutions ordered transmitted to the Mayor of Savannah.
At this session, therefore, it will be seen that the association
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 consideration,
for in the same resolutions they advised that members
of the First African Church should take letters of dismission
and either join other Baptist churches or form other Baptist
churches. If the First African Church was dissolved
because of its currupt state, how could it give letters of dismission?
It requires no difficulty to see that this bears inconsistency
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 Association
as the First African Baptist Church of Savannah.
CHAPTER 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 Rev. Alexander Campbell, who
visited Savannah about this time, whose eloquent and profound
sermons had telling effect upon the mind of Rev. Andrew C.
Marshall, who partially, if not very largely, accepted the doctrine
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 association
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:
"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 it as dissolved, she still existed
and was styled and called the First African Church by 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 recommendation
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 $1,500 in payment
from the First African Baptist Church, and acknowledged
payment accordingly.
In the conference of the Savannah Baptist Church, November
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 taking 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 proposed,
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 committee
whom they would choose out of this church, then such
a measure would be agreed to by 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:
"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 addressed
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 independently;
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 committee
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 member
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
dismissed 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
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 following:
"Resolved, That inasmuch as the minority of the First African
(now the Third) Church have conformed to the requirements
of this church in constituting themselves into a church,
be received under the 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.*
*It is quite clear that the "Third African Church" was organized in January,
1833, and is therefore only 55 years old.
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, they were received
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 smoldering
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
independence 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:
"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 existed
among some of our colored churches, and which have
tended to destroy our harmony and remove from us the religious
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 advantage
will arise to the colored churches by their being under the
protection and supervision of the white church. We do, therefore,
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, Licensed Preacher,
"William Furguson,
"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 walking
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 any thing been done since they have occupied the
new building and come under your supervision which the committee
think improper?
3. Would the committee recommend that the First African
Church call Jack McQueen (who is licensed by the city authorities)
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 exhortation 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 preaching,
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. Votee.
It is very remarkable that these poor slaves had such indefatigable
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 conscience.
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.
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 consideration
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.
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 committee
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. Marshall
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 from the public prejudice
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 permission
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) "H. TUPPER."
After getting this note; Rev. Marshall went to the trustees
(who were already his friends) and obtained the following permission
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, ceremonies
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 privilege
which as Christians they can require.
(Signed) "PETER MITCHELL,
"WM. H. STILES,
"Trustees.
This gave the suffering pastor the right to enter the church
once more as its leader. But the trouble was not over.
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 danger
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. Marshall
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 Johnson,
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 connected
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
not increase very much, 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 Rev. 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 and 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 Rev. Andrew C. Marshall
to be their pastor. The following is the report of said committee
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 holding
frequent meetings without the presence of a brother delegated
by our church.
"2d. This church has disregarded the advice of their committee
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 destructive
to vital religion, and consequently ruinous to any people,
and which our church has denounced as heresy.
"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 committee
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,
"O. X. LILLIBRIDGE,
"T. VIRSTILL,
"T. DOWELL."
Here was the combined wisdom and influence of the master
against the servant's, learning against ignorance, and yet that
grand old man, Rev. Andrew C. Marshall, out-generaled them
all and held his people as by magic. The preceding document
combined adroitness and learning, but the old man was equal
to the task. In it the church is charged with restoring Andrew
C. Marshall to the pastorate without consulting the civil
authorities. What had the civil authorities to do with a Gospel
church calling a Gospel minister to be their pastor? These
men ought to have known that the church was established contrary
to the wish of the civil authorities. They had Rev. H. O.
Wyer as their pastor without consulting the civil authorities.
Was their church any more of a church than the First African
Baptist Church? It is surprising how far wrong men can go.
They took this document to the First African Church and read
it to the people and made an appeal to them, with the hope of
winning them from Rev. Andrew C. Marshall, and finding
themselves foiled in this cunningly devised plan, they addressed
the following letter to the trustees of the First African Church:
"SAVANNAH, July 22, 1833.
"John P. Williams, Esq.:
"DEAR SIR--We are constrained by a sense of duty to request
that you will, for a time, have the First African Church shut
up until the charges against Andrew C. Marshall for preaching
false doctrine shall be cleared up to all concerned. You
were present when the charges were made; you heard the
defense set up by Mr. Dunning, and must admit that our
charge was fully sustained or different religious denominations
would have been called in to judge of the correctness of our
views. A thousand souls are at stake and, we think it a matter
of too much importance to be neglected, and as the power
is vested in us to make this demand we do so in deference to
you, sir, but we cannot recognize the authority of Mr. Dunning,
or any other self-made Trustee, to interfere in this matter.
We believe in a few weeks, by shutting up the church now,
that matters can be satisfactorily settled by all parties. We
appeal to you not only as a Christian but as a large property
holder to aid us in checking false doctrine among our slaves.
We are, sir, with great esteem,
"Your obedient servants,
"(Signed) "W. W. WASH
"THOS DOWELL
"O. M. LILLIBRIDGE,
"Committee."
Things were now getting serious. The committee having
failed in their carefully devised plans to break Rev. Marshall's
hold upon the hearts of his people, now appeal to the Trustees
of the church with whom the power of closing the church rested.
But God prevented this consummation and used Mr. Williams
as his instrument to defend his cause and to protect this old
Zion. His answer was wise and manly. God used the man
as an instrument to protect His church. The man was not
himself aware of the great good he was doing for the church
of Christ and his enslaved servants. God has always reserved
servants for special work. This man, by nature was no more
of a friend to this church than those who urged that it be
closed, but God had him in hand.
The following is his able and remarkable reply. This was
wonderfully strange to the committee of the church under the
circumstances:
"SAVANNAH, July 26th, 1833.
"To Messrs. W. W. Wash, Thomas Dowell and Oliver M. Lillibridge:
"SIRS--I yesterday received your communication of the 22d
instant, at which I acknowledge my surprise as well from the
singular and extraordinary request you make to shut up the
First African Church, as also from the fact that you gave the
Trustees to understand (on the Sunday they saw you at the
church) your duty as a committee had been discharged, and
therefore you had nothing further to engage your attention
respecting the situation of the First African Church. Thus
much for my surprise at the contents of your letter.
"I must now be allowed to say that I am far from acknowledging
your charge against Andrew C. Marshall for preaching
false doctrine was established or supported in the least particular,
unless your simple assertion is to be received as proof, for
it was manifest to all present that you did not produce one
testimony from the Scriptures or otherwise to support your
views, and how you can with a due regard to propriety, state
that 'our charge was fully sustained,' I have yet to learn, and
so far foreign from my construction of duty as a Trustee, and
of the plainest principle of the Gospel, is your request to 'shut
up the First African Church' that I consider it incumbent on
me, in connection with the other Trustees, to see the church kept
open in order to afford Andrew C. Marshall, and the church of
which he is pastor, the privilege of worshipping God to the
best of their knowledge; and it is the deliberate intention of
the Trustees to maintain them in the full enjoyment of all the
rights and religious privileges which the laws of our country
entitle them to receive.
"I am aware that comparisons are sometimes odious, yet
circumstances sanction their use, for it is proper to inform you
that the remark you made of Mr. Dunning's being a self-constituted
Trustee is incorrect, and I must be allowed to inquire by
what authority you exercise the office of a committee of the
Baptist Church. You need not be informed that you have no
authority from the African Church to act in that capacity. It
is an assumption, therefore, by you, as I think your own words
will prove, and I must further be allowed to repeat my former
verbal remark that there is an absence of all right on your
part to interfere with the peaceful demeanor and worship of
'One Thousand Souls,' even if you were a regularly constituted
committee, and, believe me, I shall not stop to inquire whether
you acknowledge Mr. Dunning as a Trustee or not, it will be
my pleasure to act with him in that capacity, together with Mr.
Delyon, who is appointed by Mr. Stiles to represent him by a
regular power of attorney, and I am authorized by them to inform
you of our united determination to prevent the unauthorized
attempts of others from depriving a large number of our fellow
beings of their religious privileges which are guaranteed to
them by the laws of our State, by the word of God, and by
every principle of kindness which ought to be a prominent
feature in the behavior of all those who profess the Gospel.
"I am, respectfully yours, &c., &c.,
"(Signed) "JOHN. P. WILLIAMSON."
This communication sounds as though this man was moved
by a higher power and that his heart was inditing a good matter.
He intimates that Rev. Marshall had carried his point,
and so mighty was he in the Scriptures that he was an over-match
for this committee. This, gentlemen, gave the committee
an unwelcome cut respecting the independence of a church
which Baptists, more than anybody else, love to parade. He
very timely calls into question their right to interfere with a
church worshipping God as they understand him. This would
seem enough to put them to everlasting shame and eternal
silence; but they were bent on ousting Rev. Marshall, and
hence addressed the following letter to the Mayor of the city:
"SAVANNAH, 13th August, 1833.
"To His Honor William T. Williams:
"SIR--We deem it our duty to address you on the subject of
the First African Church--a subject in which our community is
more or less interested. This church in a former difficulty,
fearing that the public authorities would interfere with their
privilege as a Christian society, applied to the Baptist Church
in Savannah to be taken under their care, guidance and direction.
Accordingly articles of agreement were entered into between
the two churches and they were permitted to choose from
our body five members as their Advisory Committee, which
was accordingly done. The commitee was to have all matters
of controversy and difficulties arising in the church referred to
them for settlement. With this arrangement our community
appeared satisfied, but the time has arrived when we cannot be
identified with them in any of their actions or doings. We
have been compelled, though reluctantly, to give them up.
This course has been deliberately and calmly considered, and
our reasons for adopting it are: That Andrew C. Marshall has
been preaching doctrines which our church cannot countenance.
We have found by our proceedings with him that we can place
no confidence in him--he deviates from the truth, and this, too,
under the garb of his profession. We believe him to be a designing
man, seeking only his own aggrandisement and the love
of power, even at the expense of the peace and happiness of his
own people. Our advice has been uniformly disregarded, and,
though frequently asked, has on no occasion been followed.
We should be doing violence to our own feelings by continuing
longer with them. The majority of the church appear determined
to go with Marshall at all hazards, and he has them so
completely under his control that they are ready on all occasions
to sanction his mandates, whether right or wrong. We
are indeed satisfied that they are following the man, and not the
Gospel of our Lord Jesus Christ. We have for some time left
them to themselves, in fact, our right to interfere with them at
all has been denied by some men of high standing in this community,
who seem disposed to support Andrew under any circumstances.
We have felt great interest in the people under his
charge, and have used all the peaceful means in our power to
rescue them from their blind devotion to the man, but it is in
vain. Under all these circumstances we give them up, and give
notice to you as the head of our community that our church will
not hold itself responsible for any act of which they may be
guilty in future.
"The individuals composing the First African Church are in
part the property of our citizens, and it is for them, if they feel
any interest in their everlasting or temporal welfare, to interpose
and save them from the baneful influence of a designing
man. We beg leave to refer you for details to Thomas Dowell,
T. Virstill and O. M. Lillibridge, who will give your honor any
information that may be in the possession of the committee not
specially alluded to in this communication.
"We are, respectfully, your obedient servants,
"(Signed) "W. W. WASH,
"THOS. DOWELL,
"OLIVER M. LILLIBRIDGE,
"T. VIRSTILL,
"S. A. PATOT,
"Committee."
And still God was with the suffering church, and this attempt
proved futile. There is no record that the Mayor answered
this communication. If so, it could not have been favorable to
the assailants, for the church kept on in its good work. Doubtless
the Mayor answered in the same spirit which the trustees
did, if he answered at all. We have from the committee's own
mouth: "The majority of the church appear determined to
go with Andrew C. Marshall at all hazard, and he has them so
completely under his control that they are ready on all occasions
to sanction his mandates, whether right or wrong. We
are indeed satisfied that they are following the man, and not
the Gospel of our Lord Jesus Christ." A man, to carry his
people contrary to the express wish of the white people in that
day, and whom the people were determined to follow "at all
hazards," must have been indeed a very wonderfully great man.
There were members of the church who would have sacrificed
their lives for Rev. Marshall.
Rev. Marshall Reinstated--The Troubles Continue--His Church
Back under the Supervision of the White Baptist Church.
There can be no doubt but that the committee was mistaken
in saying that the First African Church had renounced the
government of the Baptist denomination. Rev. Marshall was
a veritable Baptist. But he was just such a Baptist as his white
brethren. He believed that the same spirit of freedom and
independence that was in the white church ought to be in the
colored church, and for this he contended just as an intelligent
Baptist should have done. In this he was right, and God
crowned his labors with the most signal success. That he had
no disposition to isolate himself and church from the association
of Baptists is clearly seen in the following petition, which
was read before the Savannah Baptist Church (white), October
27th, 1834:
"The First African Church of Savannah reposing confidence
in their brethren, the Savannah Baptist Church, and believing
that they are willing to impart Christian advice to them in the
circumstances under which they are placed, now throw themselves
upon the friendly and Christian aid of their brethren for
this purpose. Believing what they will advise will be consistent
with the spirit and dictates of the Gospel, they will cheerfully
comply with the advice which may be thus given. That good
may result from this measure is the humble hope and prayer of,
in behalf of the church,
"(Signed) "ADAM W. DOLLY,
"Clerk."
The Savannah Baptist Church sent the First African Baptist
Church the following reply:
"OCTOBER 26th, 1834.
"The Savannah Baptist Church has been applied to by the
First African Baptist Church for its advice in relation to its
present situation and future conduct, with the spirit, they hope,
with which the Christian should be actuated; and with the
best wishes for the temporal and spiritual prosperity of the
members of this community, submit the following as their
advice:
"The course which they recommend to be pursued, they
look upon as the only one that can be adopted, with the well
grounded hope of their being reinstated in the full enjoyment
of their privileges and the Christian fellowship of their brethren.
It is not to be understood that the Savannah Baptist
Church, in giving the advice which is asked, take upon themselves
the right to dictate what course shall be adopted. They
would only be understood as advising as Christian brethren
who are influenced by a lively interest of the First African
Church. Our advice will seem to bear heavily upon an individual,
but in advising the course herein stated, that individual's
best interests are contemplated. It is considered as
unquestionable that most if not all of the difficulties of this
church have chiefly arisen from the imputation of their holding
sentiments which are believed adverse to the fundamental
truths of the Gospel; and the conduct which has grown out of
an adherence to these sentiments is due to the individual who
has propagated them. And here, it would be remarked, that
this statement is not made with the view of criminating, but
simply to express the cause of the existing difficulties. Andrew C.
Marshall, who has filled the office of pastor of this church, and
who has always exercised a controlling influence over it, is
considered the organ through which these sentiments have
been propagated. Besides preaching objectionable doctrine,
which it is believed he has done, his conduct in other respects
has been such as to have excited against himself strong prejudices
at least, which still continue, and which it will require
a long and continued series of entire propriety of conduct so
far, indeed, as it is compatible with the frailties of human
nature to maintain, in order to have them removed. Under
these circumstances, therefore, we would advise the withdrawal
of Andrew C. Marshall from the pastoral office as the first step
which we think necessary to bring about a settlement of difficulties
and a restoration to fellowship.
"In the next place, the disavowal of the doctrine imputed
to the church should be unhesitatingly and fully made.
"Thirdly, and lastly, we would advise as an indispensable
step to the settlement of the difficulties and differences between
this and the other colored churches in this city in which is
involved the removal of all the obstacles which interpose to
prevent the attainment of this end--and here let it be remembered
that we are bound to make mutual confession and concession
which do not call for the relinquishment of principle
in order to bring about a good understanding and state of
things among Christians--to forget the past and exercise
forbearance for the future. If this course be pursued, there can
be very little doubt but that all is desirable will be effected.
And how delightful it is to see brethren dwelling together in
unity; should Andrew C. Marshall feel himself aggrieved by the
advice herein given, which indeed is made necessary from the
circumstances under which he has brought himself, or by the
opinions and feelings entertained towards him, not only by a
large portion of the religious community, but by others also,
he can appeal to the association which it is believed will readily
appoint a committee of investigation in relation to his case,
and which will unquestionably act towards him as the circumstances
which may be developed will justify and demand. In
conclusion, it will be remarked that if a course of conciliation
is not pursued the prejudice already created will be so riveted
as not to be easily, if at all, removed, and it therefore behooves
the church to act advisably and with caution. This is suggested
in relation to its temporal condition and prospects, but
surely its spiritual interests should be the object of paramount
solicitude. If any other advice should be desired the church
will readily and cheerfully afford it so far as it lies within their
power to give.
"(Signed) "J. S. LAW,
"A. HARMON,
"H. H. FURMAN,
"W. W. WASH,
"T. VIRSTILL,
"Committee."
Rev. A. C. Marshall was again in his church but it seemed
that the trouble continued--these (white) brethren were still
of the decided opinion that he ought not to be pastor, and as
often as they were appealed to, they gave the same advice that
Rev. Marshall should not be pastor. But in spite of them Rev.
Marshall was reinstated pastor of the First African Baptist
Church. In every advice asked by the First African Baptist
Church, they always reserved the right to do as they thought
best. They insisted upon the right of the church to refuse
whatever they considered not to be after the dictates of the
gospel. This teaching the committee (white) knew to have
come from Rev. Marshall. Hence they always advised to get
him out of the way. They feared that such independence as
the gospel taught was "extremely dangerous" for the negroes
to take in, being slaves. The First African Baptist Church soon
after this came under the supervision of the Savannah Baptist
Church. Peace did not long continue in the Third African
Baptist Church. In the Conference of the Savannah Baptist
Church (white), held August 24, 1835, a committee was "appointed
to examine into the difficulties existing in the Third
African Church." This trouble grew out of the fact that John
Simpson and family, William Munger and family, and Arthur
Stevens had become dissatisfied with the inability of the pulpit
to edify them and wished to leave the church, but were refused
letters of dismission. They applied to the white church for
admission but were rejected. Doubtless, they now regret that
they had left Rev. Marshall, an able preacher of the New Testament.
Surely, if the shepherd is smitten the sheep will be
scattered.
CHAPTER VI.
The First African Baptist Church Trying to Re-enter the
Association--She Finally Enters--Her Identity Traced
from 1788 to 1838, a Period of Fifty Years.
In all these Years She is First African
Baptist Church.
In 1832 the First African Baptist Church was expelled. In
1835 she applied for restoration. She was refused. The trouble
was not settled to the satisfaction of the association, and hence
they had to wait. A committee was appointed to investigate
the case and report at the next session. This year was also
full of trouble and characterized by committee meetings and
such like. The church, however, was not content to remain
out of the association. Rev. Marshall, its pastor, had a large
heart and was ready to forgive and forget the past, and march
on, unitedly, to a glorious victory.
The church felt it very keenly that they were out of the
association, and great was the anxiety of the church to return
to the association and the communion of the saints. Hence the
disappointment of the church when the delegates returned and
told them that they would have to wait another year before
their anticipated joy of being united with the saints could be
realized. Certain terms were proposed for reconciliation. The
terms must have appeared stringent to the church and aggrieved
pastor. They were called upon to deny any adherence to the
doctrine of Alexander Campbell, and the pastor, Rev. A. C.
Marshall, was called upon to disavow any belief in the doctrine
of Mr. Campbell, which he had all along denied, and the contrary
of which they had on every occasion failed to prove, even
if Rev. Mr. Marshall entertained such views. The committee
of the church (white) interposed and prevented the First African
Church from joining the association. In 1836 the First
African Baptist Church sent a petition again to rejoin the association,
but was again denied upon the ground that they had
not complied with the terms proposed by the association through
its committee. This petition was accompanied by a letter from
the trustees (white), the spirit of which the association said it
admired. But the church had still to wait another year, as the
committee recommended that the church be refused admittance
until they had complied with the terms which had been proposed
as the only ground upon which reconciliation could be
effected. Though this pained the heart of the church she bore
it Christ-like, and still endeavored to gain the fellowship of the
saints and to be one again in the household of faith.
In 1837, the First African Baptist Church appears as fair as
the moon emerged from a dreadful cloud. For five years she
had been in trouble and out of the association. During these
five years her faith had been put to the severest test. Her
enemies were strong, influential and many; they were determined,
untiring, and many of them learned. With these odds
the church had to contend. The church was determined, meek,
humble, and, for that day, remarkably intelligent. She had
a strong pastor, of iron will, many true and lasting friends.
Being united among themselves, they proved to be an army
too invincible for the mightiest foe. As of Rev. Andrew
Bryan and this same church, their bitterest enemies were turned
to most ardent admirers. During all this time the church
increased in power, intellectually, spiritually, solidity and piety.
Her troubles tended to develop her unknown strength and
greatness which otherwise might have lain dormant. But for
this trouble she might not have been the great church she is
to-day. When she was yet young, she learned self-reliance
and to trust in God and go ahead.
The church was restored to the association in 1837 with a
membership of 1,810. She was represented in this session by
A. C. Marshall and R. McNish (the latter is still alive). She
was expelled in 1832 with a membership of 2,795. At that
session she was represented by A. C. Marshall, A. Johnson, J.
Simpson and S. Whitfield. In 1837 when the First African
Baptist Church returned to the association, the Third African
Church, now the First Bryan Church, was represented by S.
McQueen, with a membership of 189. At this session we have
the First African Baptist Church with a membership of 1,810,
a Second African Church with a membership of 1,263, and a
Third African Church with a membership of 189. When Rev.
Marshall went off from the old spot he carried with him 2,640
members, leaving with Deacon Adam Johnson 155 members.
They returned as above stated. This was 830 members less
than he left with. Where are these 830 members? They did
not go very largely to the Second African Church, for their
number was diminished. For at the session of 1832, at which
the First African Church was expelled, the Second African
Church represented 1,310 members, and at the session of
1837, when it returned, the Second Church had a membership
of 1,263, 47 members less. They did not go very
largely to the Third African Church, for in 1833, when
it first joined the association, it represented 155 members.
In 1837, four years afterward, when the First African
Church was readmitted, the Third Church represented 189
members--just 34 more--only an average of 81/2 members a
year. During the five years' trouble of the church many of
the country members had been encouraged to leave the church
by the white people. Many became indifferent; many had
been taken out of the city on farms, and many had been hired
out or sold out of the city. This accounts for the missing 830
members. It must be noticed that the church was expelled in
1832 from the association as First African Church, with Rev.
A. C. Marshall, pastor and delegate, and returned as First
African Church, in 1837, with Rev. A. C. Marshall as pastor
and delegate. She was dealt with all between as First African
Baptist Church. Thus through the terrible troubles through
which the church passed she never lost her identity. The terrible
missles of the enemies fell harmlessly at her feet. Through
Christ she conquered and her fame became world wide, and
Rev. Marshall acknowledged as one of the ablest men of the
age. Strangers visiting Savannah would not consider their
visit complete if they did not visit the First African Church.
After this trouble, Rev. Marshall's greatness just begun to be
acknowledged throughout the country. Settled down quietly to
his work, the church under his leadership increased rapidly in
membership and soon ran up to several thousands. Indeed,
she did come forth, as fair as the moon, as bright as the sun,
and as terrible as an army with banners. The First African
Baptist Church was always liberal in its contributions to missions
and to the cause of Christ generally. It has left its impress
upon the hearts of many ministers and others whom she
has helped in times of need. Notwithstanding her troubles
she bought her house of worship, for which she paid $1,500, and
supported her pastor at the same time. She never refused a
call for missions.
The New Site at Franklin Ward, or Square--The
Purchase--New Building, and more about Rev. Marshall's Efforts
to Get Money to Build the Church and to Bring
it to a Higher Plane of Usefulness and
Intelligence, and his Death.
It appears that before the split of 1832 that money had been
raised to purchase the old site of the Savannah Baptist Church
at Franklin Square, and before the contract had been closed the
trouble commenced. When the trouble was settled the First
African Baptist Church agreed to relinquish its claims to the
old church property to the minority so soon as they would
relinquish their claims to the new. Hence it must be that
they had helped to raise some of the money before the split
with which to buy the new church property.
The First African Baptist Church bought this property for
$1,500. They were required to pay this amount from April
28th, 1832, by November 1st, 1832. The terms were rigid,
considering those days. The bargain was authorized to be made
in the Conference of the Savannah Baptist Church (white)
April 28, 1832, and in the Conference of the same, May the
10th, 1832, the First African Baptist Church is credited with
$1,000. The poor slaves had paid in less than thirty days this
amount of money. They worked all day for the white people
and paid them whatever money they made at night or between
times. The church (white) ordered their Trustees to give the
First African Baptist Church possession of the building as soon
as they had paid the balance due. From this statement we
learn that they were not to have possession until they paid all.
If it be asked, Was this right and just? we answer, yes and
no. Yes, because if that was the contract it was right for
them to comply with the contract before they could expect
possession. If they were men capable of making a contract they
ought to have been compelled to keep it. No, because they
were slaves, and all they had and were belonged to the white
people. They owned them as slaves and ordinarily they were
not allowed to make a contract. It was the duty of the white
people to look out for the religious welfare of the negroes, build
their churches and pay their preachers. How could the white
people have expected these slaves to have money? They worked
them all day and hired patrols and police nights and Sundays
to see that they did not go out, except to church. Still they
exacted of them $1,500 just as rigidly as if they were free men.
This thought is enough to chill the blood of a liberty-loving
people. The First African Baptist Church is almost the price
of blood. Just how the money was raised to buy this property
we can not see. God helped His people, and to Him be all the
glory. We may stand on the Mount of Liberty to-day and
very well exclaim, "The Lord has done great things for us,
whereof we are glad!" Perhaps the church will never be
called upon to suffer what she has suffered, and perhaps will
never produce a set of members more earnest, more determined
and more liberal.
These hardships developed wonderful characters. Whatever
the negroes have learned they have paid for it dearly. About
November 1st, 1832, the First African Baptist Church took
charge of the building at Franklin Square. This was very
providential that they should have obtained a site in so prominent
a part of the city. From this place her glory commenced
to be known the world over. No church has been more favored
of the Lord than this church. Not long after they had settled
down in their new quarters the First African Baptist Church
begun to bestir itself to put up a large brick building, to stand
as a palace built for God to show His milder face. This was a
great undertaking for slaves, but they were led by a great man,
who was capable of undertaking great things, and who knew
no such thing as fail. The church begun this hard task under
adverse circumstances. It will be remembered that for about
ten years there was no special things that transpired in the
church worthy of note, except that the church grew and thrived
under the faithful, pious and aged Andrew C. Marshall.
It was in the heart of Rev. Mr. Marshall to build a fine house
of worship. For this purpose he begged money from his church
and friends in Savannah, but seeing this was not sufficient and
that he could not prosecute the work as rapidly as he wished,
and seeing that the church was greatly put to it to raise money,
Rev. Mr. Marshall went North to beg money. He had some
success, but nothing like what he had hoped, perhaps. This
trip was taken in 1856. He was cordially received by Northern
Baptists and invited in the leading pulpits of New York,
crowds greeting him wherever he preached. But declining
health and old age caused him to return homeward. Not
being able to procure a passage on the steamer, owing to a law
of the free States that a slave could not return to a slave State,
he had to undertake the trip by land and such conveniences as
that day afforded. He got as far as Richmond, Va., and there
breathed his last, full of years, faith and good works. Rev.
Mr. Marshall hoped to finished the church building with the
finishing of his days. But God called him to his reward without
letting him return to see his people and report the results of
his labors. When he died the work kept right on.
God had a man prepared to take up the work where Rev.
Marshall laid it down, and whom the people would love just as
much, and who would wield the same, if not greater, influence
over them. A man of practical judgment and wonderful executive
ability. That man was Rev. William J. Campbell. Under
him the work did not lag. He did not leave the city to
raise money to any great extent, but so great was his influence
that he raised money at will. The building cost twenty-six
thousand dollars ($26,000). It was completed in 1859. It
being the only brick building owned by negroes in the, city, or
in the State, it attracted great attention. It was called the
brick church, and by many is still known by that name. The
building is a plain, neat one. There is nothing showy about it.
Not a brick is put in it that might have been left out. Economy
and taste were displayed in the erection of this edifice. It was
built simply for the glory of God and He blessed their efforts.
The church continued in favor with God and man. Anything
she undertakes never fails. It is true that Rev. W. J. Campbell
was not so able as Rev. A. C. Marshall, but somehow he
had an unbounded influence over people. They simply obeyed
him as king. The church was orderly and dignified.
The building has a basement in which services are held during
the week and prayer meeting early Sunday morning, and
Sunday school Sunday afternoons. The main audience room
has a gallery running around the front and both sides. In this
room is preaching at 11 o'clock on Sunday morning and at
night. On the first Sunday in the month, at 3 P. M., the Lord's
Supper is celebrated here also, and on the third Sunday in each
month, at 3 P. M., the Church Conference is held in this room.
Otherwise this room is not used except on special occasions,
such as marriages, concerts, etc. The church has a large choir
and a large pipe organ, which afford music morning and night
on Sunday. The building is surrounded by an iron railing, except
the rear, with the inscription, "First African Baptist
Church, Rev. W. J. Campbell, Pastor." It stands a lasting
monument to the greatness of Revs. A. C. Marshall and W. J.
Campbell. As this building was completed in 1859 it stood
until 1888 without any remodelling.
Rev. W. J. Campbell was a wise planner. He knew how to
divide his forces and to concentrate them whenever this was
necessary. When the church decided to tear down the old
frame building and to erect a new brick edifice he appointed a
building committee, of which he was chief director. As best
we can learn, this committee consisted of Deacons Murry Monroe,
C. L. DeLamotta, John Verdier and James M. Simms.
These were members of the church and took personal interest
in the work. The work was executed with great pride, exquisite
taste and energy. Many men and women worked at night
free of charge, and hence the work was pushed forward with
wonderful rapidity. "The people had a mind to work." Mr.
James H. Hooker, now a deacon of the church, boasts of having
laid the first and last brick when the church was built.
Many of the members loaned the church money on this
occasion.
CHAPTER VIII.
Rev. George Leile--His Work in Savannah and Departure
to Jamaica.
Rev. George Leile was born in Virginia about 1750; removed
to Georgia and settled in Burke county some time before 1773.
About 1773, after six months distress of mind and inquiring the
way of life (or what we call "seeking the Lord"), he was happily
converted, and was baptized by Rev. Mathew Moore (white).
He was soon licensed to preach the Gospel, which he did with
fine effect. His ordination followed very soon. From plantation
to plantation he went bearing the olive branch of peace.
Benedict says he preached at Brampton and Yamacraw, in the
neighborhood of Savannah, for three years. He was owned by
a Mr. Henry Sharp, who was very kind to him and gave him
his freedom. One of the heirs undertook to rob him of his
freedom after the death of his kind master, but God spared it
to him. About 1781 he baptized Rev. Andrew Bryan, his wife,
and two
