WRITTEN FOR THE CHURCH,
BY
Page verso
Copyright, 1888,
by
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To the Memory
OF OUR
REVERED FOREFATHERS AND MOTHERS IN THE GOSPEL OF
JESUS CHRIST,
REV. ANDREW BRYAN, DEACON SAMPSON BRYAN, HANNAH
BRYAN, KATE HOGG, HAGAR SIMPSON,
AND THEIR SUCCESSORS,
AND TO THE PASTOR, DEACONS, AND LOVING MEMBERS AND FRIENDS WHOSE
ZEAL HAS ERECTED THIS MONUMENTAL EDIFICE TO
THE GLORY OF THE TRIUNE GOD,
THIS VOLUME
IS
MOST AFFECTIONATELY DEDICATED.
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"I am Alpha and Omega, the first and the last: and, What thou seest, write in a book."--REV. i. 11.
"My sheep hear my voice, and I know them, and they follow me:
"And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
"My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
"I and my Father are one."--JOHN x. 27-30.
IT pleased God, a century ago, to plant a Baptist Church of the negro race in Georgia, and having nurtured its growth and spread its branches until now, there are of this distinctive people in the State over thirty associations, fourteen hundred churches, and one hundred and sixty thousand members. We shall proceed by divine grace to give a history as we shall be able to gather the facts of this first church.
We shall not hesitate in using contemporaneous notices from our more favored brethren, well knowing our dependence in that direction; remembering our bondage and the almost impossibility of keeping
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records of the church under the circumstances surrounding us in a state of slavery, and the watchfulness of those who oppressed; therefore, we shall also have to depend largely upon the traditions of the elders and fathers of the churches, and the early history of both white and colored Baptists of the State.
The Rev.
David Benedict has given us in his "History of the Baptists" some account in
detail, as received from Rippon's Register for 1791 and Holcombe's Repository
for 1792, relative to this church, and two others of later date coming out of the same.
Also, we find several important references in the "History of Georgia Baptists and
Compendium,"*
* "History of the Baptists in Georgia," 1881, pp. 47, 48.
compiled for the "Christian Index," etc., from which we have taken the liberty
to copy with grateful acknowledgments; also from later private papers of the compiler of
that history, Rev. S. Boyken, D.D. We are also greatly indebted to Rev. Lewis C. Tebeau
for statistics from the minutes of the Sunbury Baptist Association, from 1818 to 1864; to
the kindness of T. H. Harden, Esq., of this city, all of which is thankfully acknowledged.
Dr. Benedict says he copied from Rippon's Register and Holcombe's Repository. They were contemporaneous with Mr. Bryan and a part of his church's history; as the "History of the Baptists in Georgia" uses
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almost verbatim the same account, they must have copied from the later I. E. Benedict's "History of the Baptists." Our remembrances and traditions of the elders and fathers have come even down to our day very clearly, as Brethren Samuel Cope, Adam Dolly, Andrew Neyle, Robert McNish, Kate Hague, Sarah Wallace, Mary Bryan, and others. Sisters Grace Hague and Sarah Wallace were old enough to well remember the circumstances of the organization, and soon after were among the early converts, and lived to very old ages; the first to 1884 and the two latter to 1885, and with whom we conversed upon these subjects and noted their statements; and, comparing them with the written history, find no essential difference.
Folios of the minutes of the Sunbury Baptist Association, which was organized in 1818, are in possession of Rev. L. A. Tebeau, to whom we are indebted for much information, and the references to the other periods of contemporaneous associations, and the Georgia Baptist State Convention meetings, referred to in the "History of Georgia Baptists," by the Christian Index of this State; also "Georgia Baptists, Historical and Biographical," by Rev. Jesse H. Campbell, of Twiggs County, Georgia, 1847, a frequent visitor at, our association meetings, who was connected with the old Sunbury Association, gives us some corroborative information; and we have gathered some dates also corroborative
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from "The Salsbergers and their Descendants," by Rev. P. A. Stroball, 1855. Much of the history of Rev. Andrew Marshall is taken from what he furnished in life to Rev. J. P. Tustin, D.D., and a description of him given by Rev. John M. Krebs, D.D., both of which are published in "Annals of the American Pulpit," by Rev. William Sprague, D.D., 1859, the correctness of which we can attest. With diffidence in our ability we submit our recollections of these times, hoping they may furnish a basis for some more able historian of the future.
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to Savannah--His Work--Organization of the Savannah River Association--Constitution of Two more Colored Churches--Henry Cunningham and Henry Francis--Their Ordination as Pastors . . . . . 46-62
Question before the Association--Their Decision--An ex parte Council in Savannah--Their Decision--The Church's Action thereon . . . . . 141-163
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"And the eunuch said, See, here is water; what doth hinder me to be baptized?
"And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
"And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.
"And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more."--ACTS viii. 36-39.
IT is truly said by Dr. Benedict that a mysterious Providence has permitted a large portion of the sons of Africa to be transported from their native country to America, and here to have been reduced to a state
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of absolute and (so far as human intent could control) perpetual slavery; but He who can bring good out of evil has overruled this calamity for their spiritual advantage.
In the
good providence of God a colored man named George Liele,*
Benedict's History, 1813, vol. ii. pp. 194, 195.
born in Virginia about the year 1750, removed to Georgia with his master, Mr. Henry
Sharpe, some time before the Revolutionary war. They settled in Burke County, and his
owner being a Baptist and deacon of a church of which Rev. Matthew Moore was pastor,
Brother George became converted under his preaching about 1774, and was brought to rejoice
in the Lord Jesus through faith; and not long after was baptized by Mr. Moore and received
into his church. Soon discovering that he was endowed with ministerial gifts, the church
approbated the exercising of them, and he began to preach upon the neighboring plantations
along the Savannah River with much success, and sometimes he preached in the evenings of
Lord's Day to the church (white) to which be belonged. For about three years he
occasionally came down the river as far as Brampton, a plantation belonging to Jonathan
Bryan, Esq., and preached to his slaves; he, being a liberal master, encouraged these
visits. He frequently extended these visits to the city
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of Savannah, and preached at Yamacraw, in the western suburbs.
What converts he made, if any, during this time we have no information of, but his master and brother in Christ thought so well of him that he gave him his freedom. The war coming on of course stopped his preaching, and he remained in the family until the death of Mr. Sharpe, who was killed in the war. Brother George then went free, though some of the heirs, not being satisfied, threw him into prison; but on showing his free papers he was released. Colonel Kirkland, of the British army, who befriended him in this trouble, then advised him to leave the country with him when they evacuated; and, being an indentured servant to him for money which he owed, he departed the country for the island of Jamaica, in the West Indies, some time in July, 1783.
The vessel in which Brother George embarked for Kingston, on that island, was detained at the mouth of the Savannah River, near Tybee Island, for some weeks, the wind and weather not permitting her to sail. While detained there he came up to the city, by the providence of God, and baptized Andrew Bryan and his wife Hannah, Kate Hogg, and Hagar Simpson,--all colored persons and slaves,--thus closing his labors in this part of the Lord's vineyard. He soon after left, and was seen no more in those parts.
Page 16
About nine months after his baptism Brother Andrew Bryan began to exhort his brethren, friends, and a few white persons who would assemble to hear him. Previous to his public exhortations, prayer meetings were held on the master's plantation at Brampton, three miles west of the city; and under the influence of these meetings the man's faith grew and prepared the minister. The power and spirit of these exhortations were of such a character that his master and some few others saw it was a matter to be encouraged, as the seeming influence upon the servants for good was apparent. Therefore Mr. Edward Davis permitted him and his hearers to erect a rough wooden building on his land in Yamacraw, and for about three years they enjoyed the inestimable blessing of worshipping God freely,--the one single liberty for his good then allowed to a negro.
We must now go back and review the earlier religious condition of this part of the State briefly. The Wesleys had come and preached, under the auspices of the Episcopalian Church of England, in 1735, and after they returned to England Mr. George Whitefield came to Savannah, arriving on the 7th of May, 1738. He preached but four months, then returned to England to solicit aid in establishing an Orphan House, which, on his return, he commenced to erect on the 25th of March, 1740, calling the same
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Bethesda ("house of mercy"). There had
also been some attempts to found a Lutheran church--and some missionary work had been done
between Savannah and Ebenezer,*
*"The Saulbergers and their Descendants," by Rev. P. A.
Strobel, p. 94.
in Effingham County, on the Savannah River--by Rev. John Martin Bolzius and Rev. Israel
Christian Gronau as early as 1775. The Enhaw Baptist Church existed over in Beaufort
district, South Carolina, some thirty miles off, but seemingly there was but little
influence felt from that source. In the year 1757 one of Mr. Whitefield's assistants at
the Orphan House, named Nicholas Bedgegood, embraced the faith of the Baptists, and was
baptized by a Mr. Oliver Hart, of Charleston, soon after; and in 1763, six years later, he
in turn baptized Mr. Benjamin Stirk and wife, Thomas Dixon, and one Dupree,--all white
persons. These, with a few other Baptists (emigrants from the old country, no doubt), had
the Lord's Supper administered to them at the Orphan House, nine miles south of the city,
by Mr. Bedgegood; but this little society, it seems, soon scattered and no permanent
organization of the Baptists came of them, much to the relief of Mr. Whitefield, it is
said, who was much opposed to this Baptist interest growing up in the midst of his work.
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We note these efforts and their failure right here, as by them we may see God's sovereign will in giving the negro preference, and shall by and by revert to them again.
These humble slave worshippers statedly met at their meeting-house, as it was called; and the good seed sown by the good Lord, through the instrumentality of Brother George Liele, began to spring up and bear fruit. Mr. Bryan, like "Andrew who first findeth his brother Simon and brought him to Jesus," was instrumental in converting his brother, Sampson Bryan, about the beginning of his ministry, and they, being visited by an aged minister named Thomas Burton, soon after Sampson and seventeen others of Mr. Bryan's converts were baptized, upon a credible profession of their faith in Christ. This number, however, is not an indication of the extent of his success, for many who may have been converted could not receive this ordinance, being so bound by the power of slavery that they required the consent of their masters in writing to enable them to obey God and satisfy this earnest religious desire of the soul. This small beginning seemed to have commenced in the year 1785, about the time that a religious revival was going on higher up in the State, and about the time the first association was organized; and the little nucleus for the church had to learn to labor in patience
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and to wait. Their progress was slow; there could be no regularity in their meetings; they had to bide their time and opportunity to serve the Lord. Here was the period when the system ever since known as the Society on each plantation was inaugurated,--that is, one brother was appointed as a watchman to open and lead the prayer-meeting at such place as the few believers and seekers after Jesus came together. Sometimes it was in the watchman's house, and often had to be in the swamp, when prohibition was made by the owner or overseer of the plantation; for be it remembered that the majority of those preached to by Mr. Bryan were from and of the rice and indigo plantations along the Savannah River; and only when tickets of permission were given to them to visit the city could they attend these preachings. On these occasions might be seen numbers of cypress log dugouts, called by the Indian name canoe, paddling down and up the river on the Sabbath mornings and evenings. Those of the city and suburban farms had, of course, better opportunities of attending oftener; yet all were under the necessity of procuring passes from their owners or employers, the river and roads being patrolled by the county militia-men, and a severe castigation would be the penalty if found without such pass. Thus the progress of religion may only seem slow when, in 1788, about three years
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after the visit of Rev. Thomas Burton, they were again visited by Rev. Abraham Marshall, of Kioke, accompanied by a young preacher of color, named Jesse Golphin. Mr. Marshall baptized forty-five more of the congregation in one day, and on the 20th of January, 1788, organized them into a church, and ordained Mr. Bryan to the ministry as their pastor, with full authority to preach the gospel and administer the ordinances of Christ.
Thus was
the church struggling in embryo for about five years, and, being now fully and "fitly
framed together for an habitation of God through the spirit,"*
* Eph. ii. 21, 22.
their faith was now to be put to a severe test; that "the trial of your faith, being
more precious than of gold that perisheth, though it be tried with fire, might be found
unto praise and honour and glory at the appearing of Jesus Christ."*
* 1 Peter i. 7.
Joyous in this only privilege allowed, with much pride they gathered on the Lord's Day in
their rough house of worship, in the suburbs of the city, singing the songs of Zion,
making melody in their hearts. There had ever been opposition to any other religious
worship save the Episcopal and Lutheran, the only existing churches founded with the
colony, and the Presbyterians, planted by the Rev. George Whitefield, all Pedobaptists, so
that as
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this Church grew and began to flourish, oft appearing at the Savannah River administering the ordinance of baptism, they met with various annoyances at first, which was patiently borne almost in silence; but the opposition grew stronger and their trials greater. Frequent, then, became the whipping of individual members by the patrol on the plea of not having proper tickets-of-leave, which finally culminated in the arrest and punishment of a large part of the members, all of whom were severely whipped; but Rev. Andrew Bryan, their pastor, and his brother, Sampson Bryan, one of the first deacons, were inhumanly cut, and their backs were so lacerated that their blood ran down to the earth, as they, with uplifted hands, cried unto the Lord; and this first negro Baptist pastor, while under this torture, declared to his persecutors "that he rejoiced not only to be whipped, but would freely suffer death for the cause of Jesus Christ."
The brothers, Andrew and Sampson, with their backs bleeding, accused of evil designs against the whites or of plotting insurrection, as charged by their accusers, were with some fifty others locked up in prison and their meeting-house taken away from them. This was about the year 1789 or 1790. Mr. Jonathan Bryan, the master of Andrew and Sampson, interceded for these persecuted Christians, fully believing that they were martyrs to prejudice and wickedness.
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They were
examined by the Justices of the Inferior Court of Chatham County,--Henry Osbourne, James
Habersham, and David Montague,--who found them innocent and released them. It is but just
to say that many of the owners of these humble Christian slaves were indignant at the
barbarous manner their servants were treated, and so freely expressed themselves; and Mr.
Jonathan Bryan allowed them to resume their worship upon his plantation, and gave them the
use of his barn. Yet even here, upon private property, they were followed and watched
during their nightly prayer-meetings, when they did not see these eaves-droppers, and
though protected and defended by several generous whites, who felt that they were earnest
in their purpose of the worship of God, their enemies, nevertheless, kept up a continuous
system of espionage around the church or barn, until at a time when one of their number
was eavesdropping at Rev. Mr. Bryan's private house, he heard this pious servant of God
praying earnestly for the very men who had so mercilessly whipped him.*
* I have heard this circumstance related often by Rev. A. Marshall, in
his reference to the past in his sermons--[ED.]
Struck with surprise, conviction, and fear, no doubt through the spirit of God, he
reported the same, which enlisted great sympathy about the county, and thereafter
permission
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was granted them by the Chief-Justice, Henry Osbourne, to continue their worship any time between sunrise and sunset.
They held
meetings at Brampton about two years, and in this interval of peace and quietude they made
some influential white friends. Aid in money by his people and friends, to rebuild, was
given Mr. Bryan, and he succeeded in purchasing the lot upon which the church now stands,
and in the latter part of 1794 began the erection of a church building. Meetings were
being held also occasionally in the city suburbs; however, this year, in a temporary
shelter, built upon a lot given for the purpose to Mr. Bryan by Thomas Gibbons, Esq. This
lot is situated on what is now known as Mill Street, running to Indian Street Lane.*
* Abstract of Title recorded in the Supreme Court of Chatham County,
Book H, folio 168-170, GG 93, LL 19. By I. Beckett.
"This lot was conveyed in 1789 by Jacob C. Waldhauer to Thomas Gibbons, and by Thomas Gibbons, on June 1st 1790 to 'Free Andrew.'--H 168, 170.
"On May 30, 1816, Andrew Marshall receipted to James Morrison, for the use of Delia, a free person of
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Color, for $210, being the purchase money of One-fourth of this lot, and agreed to make titles on his return from the North. Whether or Not he ever made titles does not appear from the records.--GG 93.
"On Oct 5th 1812 Fanny Bryan conveyed to Richard Richardson, guardian of Andrew Marshall, One-fourth of lot No 12 Originally purchased by Andrew Bryan from Thomas Gibbons, and by Andrew Bryan conveyed to Fanny Bryan,--so recited in this deed; but the conveyance from Andrew Bryan to Fanny Bryan is not recorded.--LL 19."
While greatly troubled with these persecutions and removals, they seemed to have some anxiety of mind in another direction. Here they were alone, no association with other religious bodies; enemies questioning the validity of their organization as a church, as well as the ordination of the pastor; some weak members of the body feeling, if we are truly a church of Christ, why all these troubles? There was but one Baptist association then existing in Georgia. Rev. Abraham Marshall, who organized them and ordained their pastor, was a member of that body. The Georgia Association was organized in 1784. Its operations were in the upper part of the State, not easy of communication. It met at Brier Creek, in Burke County, about ninety miles from their church, in May, 1790, and a letter was sent from the church asking their
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opinion as to the validity of the constitution of their church and the ordination of their minister, Rev. Andrew Bryan, which had been effected two years before by Rev. Abraham Marshall alone. To which they gave answer, that as it was an extraordinary case they gave their sanction.
Providentially, Mr. Marshall himself was moderator of this association at this particular session, and explained the embarrassment under which he labored. He said, "There I was alone, and no other minister within call. I felt it might appear an assumption of episcopal power; yet all things were ripe, and the interesting body of converts was suffering for want of organization and an administrator. The thing wanted doing, and I did it." And all has worked well. From that time until 1795 the church was a member of the Georgia Association, and was only dismissed, with twenty-three other churches, to form a new interest. At this meeting her membership, as reported, was three hundred and eighty-one, notwithstanding they were passing through fiery trials at this period.
The church was now encamped at Brampton's barn, with some degree of peaceful worship. Their late suffering from persecution having become known in the city and county, their patience, fortitude, and faith fully tried, elicited some sympathy from the better-thinking white citizens. Yet their Christian life was
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so beset with fears of other persecutions that it was finally resolved to appeal to the authorities.
An extensive petition was drawn up for them by an able and influential lawyer, Lachlan McIntosh, Esq. Mr. Bryan took this document and commenced a pilgrimage to the leading men of the city and county, asking their endorsement, which is here copied verbatim from the original, now in our possession.
"TO THE HONBLE THE MAYOR AND ALDERMEN OF
THE CITY OF SAVANNAH.
"The petition of sundry of the citizens humbly sheweth--
"That the Negroes and Slaves, by the assistance of many of the Friends of Religion in Savannah, in different parts of the State, and from in the state of So Carolina, at some expence & trouble, have erected a meeting House, and have been regularly supplied with a Pastor, extreamly well adapted to their capacities and situations, and who is better qualified to instruct them in the duties of thier states then any other person would be, though of greater Abilities--
"The influence of vital religion on the human Heart, in every rank and situation of life, and invariable tendency, in proportion to its operation, is to subdue the turbulent passions--promote a spirit of meekness & moderation--A contentment with the lot and situation--A resignation to the will of Providence, as ordering & directing all the events of this life by unerring
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wisdom and for the most possitive good of the creature--
"That ever since the society has been established it has been a standing rule to admit none who have not only the Approbation but the recommendation of thier Masters for thier good morals & faithfull behaviour--as individuals and a Society, they have been eminent for thier orderly conduct at the place of thier meeting--for thier meek and inoffensive carriage towards the Citizens--for thier submission & obedient behaviour to thier Masters and Mistresses. From the strict discipline that is kept up, if we may judge from the past, there is the most rational grounds for insuring the same peaceable & quiet behaviour in future--
"Your Petitioners, from personal knowledge, are fully satisfied that there are many instances in the City and Neighborhood of Savannah of bad and evil disposed Negroes & Slaves, who have been detected in thier villainies, and it seemed out of the power of the several punishment to deter them from a repetition of thier crimes; but since thier becoming members of Andrew's Society, and thier attendance on his preaching have been entirely reclaimed; they have given the highest proofs of the happy tendency of religion in the humblest situation, on the smallest capacities, and of some desperately wicked, and notorious for almost every vice, becoming the most valuable & trusty slaves thier Masters have in their possession--
"From the irreproachable character thier Pastor has long maintained together with his Deacons & Elders, they have deservedly great influence over this society.
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Thier being under the inspection of one of the most numerous Denominations in America. The evidence they have long given in thier daily walk and conversation in thier lives and characters, of the purity & the excellency of the Doctrines they possess. The desire they have to assemble is to get good, to become better slaves & better Christians--It would seem that a society from such motives, and regulated by such principals, could never interrupt the peace of the City--If your Petitioners might be permitted to express thier own thoughts, from these facts, in opposition to the suspicions which some people may seem to harbor--that if this society should be permitted to Assemble themselves for the purpose of Religious worship, they will pervert the privilege for base ends--for disorder & Confusion--and to give unnecessary alarms to the Citizens, are altogether groundless. Besides if there should be any disorder brooding from this quarter, thier Pastors, Deacons, and leading members would be the first to receive and the best to depend upon, for every information--So that from motives of policy it would be the highest wisdom, to attach rather than alienate the interest of the leading members, & they would be found to be usefull & valuable instruments in the hands of the Honble Council, in cases of real emergency--It has been hinted by some of the friends, in favour of the prohibition, that the Doors of the different Churches in the City should be opened to them--This would be impracticable for it is known that when they are assembled in large numbers, from constitutional peculiarities, they are extreamly disagreeable to
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every audience. There seems therefore no other alternative, but, either, to permit them to assemble at thier own house, and in thier own way, or entirely deprive them the privilege of attending public worship. This we presume the Honble Council would not do. Your petitioners therefore humbly pray that a society of Christians, that have walked hitherto with so much order and decorum, who have been so eminently exemplary by thier inoffensive lives & Conversations, and have given such ample testimony of thier purity, & the influence of the doctrines they profess may no longer be deprived of the privilege of worshiping the God of thier existence, according to the dictates of their consciences and in thier own way. And your petitioners as in duty bound will ever pray &c &c--
"LACHN MCINTOSH"
As before said, Thomas Gibbons conveyed to Andrew Bryan, or, as stated in the deed, Free Andrew, Lot No. 12, North Oglethorpe Ward, bounded now by Mill Street on the south and Indian Street Lane on the north, and about midway between Ann and Farm Streets. The titles bear date June 1, 1790 and 1791. Mr. Bryan and his people erected another rough wooden building upon this lot in the city, where the church worshipped the next year at special times. Those members upon the plantations along the Savannah
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River still meeting for communion at Brampton every three months.
These periodic meetings continued during the years 1791 and 1792, their petition being in the hands of the city authorities; the then place of meeting being within the extended limits of the city, and near the suburban village of "St. Gall," though at that time it was called in the woods, so thickly was it surrounded with shrubbery. About this time, through the kind feelings of the owner of Mr. Bryan, he had obtained his freedom for a nominal consideration, and commanding his own time, he of course devoted it exclusively to the work of his ministry. In moving around in the community he always appeared decently clothed, grave, but very polite, especially to the whites; and thus by his general deportment gathered toward him many influential friends; and, therefore, through Messrs. William Bryan and James Whitfield, as trustees, he purchased for thirty pounds sterling, equal to about one hundred and fifty dollars, Lot No. 7, Middle Oglethorpe Ward, ninety-five feet front and one hundred and thirty-two and a half feet deep, upon which this church now stands. The deeds are dated September 4, 1793, and conveyed by Matthew Mott and Catharine, his wife.
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"This lot appears for the first time in the records of deeds of this County, on Sept 4, 1793, when Matthew Mott and Catharine his wife convey it, for the price of thirty pounds, equal to $150, to Wm Bryan and James Whitfield, 'in trust for a free black man called and known by the name of Andrew Bryan, a preacher of the Gospel by lawful authority ordained' The description given of the lot is in these words 'All that lot of land known as No. 7 in the Village of St Gall, fronting Bryan or Odingsell Street, 95 feet front 132 1/2 feet deep, and bounded West and South by land of the late Dr. Zubly, deceased, East on a lot of Richard Williams, deceased, North on the Main Street leading from Yamacraw to the brick Meeting house.--N. 117.'
"No further mention is made of this lot until 1840, When Edward Coppee, who appears to be the Surviving Trustee, appoints Wm W Wash, Richard D. Arnold and Abram Harrison as Co-trustees to hold the property with him. The facts are briefly described in the deed as follows: 'On July 3, 1797, Andrew Bryan, a free black man and preacher of the gospel by lawful authority ordained conveyed to Thos. Polhill, Wm Matthews, David Fox and Josiah Fox, in trust for the use of the Baptist Church of Blacks, of which Said Andrew Bryan was pastor, one equal moiety being the half of the lot (described in this abstract). Thomas Polhill and David and Josiah Fox died, and Wm Matthews,
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the Survivor, by Virtue of the power and authority contained in the original deed of trust from Andrew Bryan, on Dec 6, 1824 appointed Moses Cleland, Josiah Penfield, and Edward Coppee as Trustees in the place of the three deceased. Edward Coppee is now the Sole Survivor of the four last named Trustees, and appoints the three persons mentioned in this deed,--W. W. Wash, R. D. Arnold & Abram Harrison in the place of the three deceased ones.--3 L 279.'
"In 1867 R D Arnold, Farley R. Sweat, and Lewis C. Tebean, Trustees, transferred the property to Alex Harris & others, Trustees, and here the history ends, in records of deeds &c, except as to Mortgages given upon the property, which are all marked concelled.--3 Z 26.
"It appears from the foregoing that Andrew Bryan conveyed only one half of the lot, in trust for church purposes. The other half appears for the first time in a deed made in 1884 by the Extrs of Edwin T. Winkler, who was one of the heirs of Shadrach Winkler, to Chas H. Ehlers. How Shadrach Winkler became the owner, I cannot discover--No deed conveying it to him appears of record.--5 M 1 Z 1.
"I. BECKETT
Manager Abst of Title Office"June 21st 1887*"
* Records of the Superior Court of Chatham County, Book N, 117.
Upon the east end of this lot Mr. Bryan erected a small wooden building for his residence, and removed
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into it with his family in 1794, and soon after commenced the erection of a church edifice, forty-two by forty-nine feet. About the same time the rough building worshipped in was rolled over to this Lot No. 7, and placed at the southern portion of the ground, near the centre of the east and west line. Those positions are defined thus strictly, as they will show the care of the old leader to have his meetings as little conspicuous as possible. The whole lot was enclosed by a high board fence, and the residence and meeting-houses were all inside the enclosure, the entrance being from the northwest end by a gate.
It will be borne in mind that Mr. Bryan held meetings under the permission of Chief-Justice Osbourne, while at Brampton, from which the church had now removed to the city. Their meetings here were held merely by sufferance of the patrol officers of the county, under individual certificates from the owners of the persons who attended worship, and the then known favorable opinion held by the community of the spirit and purpose of these meetings and their pastor's popularity; but with all this, they met under great fear and trembling. And so there gathered on the Lord's Day a few who lived in the city, and about four times a year the members from the country, when baptism and communion were administered, until 1795, and the big meeting-house, as it was then called by the
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people in just pride at the peace and privilege they enjoyed, was completed.
It was slow in building, as facilities for getting materials were difficult; but the framing timber was good and solid, hewed out in the forest by its members, and the weather-boarding was all neatly planed smooth. The building was very plain, without any attempt at architectural beauty, almost square and box-like, high pitched roof, with small windows; one wide door in the west centre of the building, and two smaller doors near each end on the south side, leading into the open space of the lot between the praise-house, as the smaller building was then called, and the pulpit in the east centre, built very plain, shaped like an acorn, with a raise from the floor of about three feet, plain board front, a neat cushioned pad for the Bible, and board seat which would accommodate three. No part of the building inside was ceiled, rafters and studs in their rough state, straight-back pews without doors; and the only pretension to neatness was in the smoothing of the backs and seats and rounding and beading the edges and tops. No part of the building was painted or whitewashed, but plain and pure as from the carpenter's hands.
Who can estimate the anxious cares, the simple but fervent prayers, connected with the labor of erecting this building? The men at work were greatly encouraged
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by the sisters, who would at times even assist in the work, holding up the ends of the boards while the workmen scribed, cut, and nailed, as some of those old Christian sisters, in after years, describing these times, have told us. But, oh, joy to the heart! praise to the Lord! the building is finished, and the church has rest from persecution or molestation in their Sabbath-day worship. And so, without any other formal ceremony, save an earnest dedicatory prayer of thanks-giving by their administrator and pastor, the males clad in their best garments, the elder females with snow-white aprons and neck and head handkerchiefs, standing in grave and silent awe while the throne of grace was being addressed, they entered and possessed the first sanctuary dedicated to Christ Jesus by the Hamite race in Georgia.
In this chapter we have seen the incipient planting of this the first negro Baptist church in this State (and it may be in the United States), its early growth, and the attempts made to uproot it; its transplanting at Brampton, and again temporarily on Mill Street; the storms of sorrow through which it passed, the fiery furnace in which it was tried and purified, then weighed in the balance, but not found wanting, and we may now proceed to examine its growth.
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"Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
"But his delight is in the law of the Lord; and in his law doth he meditate day and night.
"And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; the leaf also shall not wither; and whatsoever he doeth shall prosper."--PSALM i. 1-3.
THE
Master, in his first sermon preached, logically put down the basis of judging the true
disciples. He says, "Every good tree bringeth forth good fruit; but a corrupt tree
bringeth forth evil fruit. . . . Wherefore by their fruits ye shall know them;"*
* Matthew vii. 17-20.
and we find the Church from this period going forth sowing gospel seed and bearing
precious fruit. The years 1795-1796 were years of great activity among the Baptists in the
upper parts of the State; and while the noble pioneers of the cause, Abraham Marshall, the
Mercers, Walkers, and others, were carrying the blood-stained banner of the cross along
the mountain country, Andrew Bryan was demonstrating an eternal truth
Page 37
that our "God is no respecter of persons, but in every nation he that feareth him and worketh righteousness, is accepted with him," and that to the negro race it is given to carry and spread the gospel along the seaboard. Many were being added to this church, some of them being young colored men of intelligence and brightness, partaking much of the spirit of wisdom and understanding that characterized the Master whom they served; and their minds becoming illumined by their faith in Jesus, quickened by his Holy Spirit, their help to their pastor and usefulness in the church became apparent, and they became a power for good in this land, working helpfully and harmoniously for the peace and prosperity of the State and the glory of the kingdom of Christ.
The few white Baptists in this and adjoining counties, seeing, no doubt, the efforts for Christ's cause made by these humble slaves,--the self-sacrifice, fortitude, and perseverance exhibited by them, while they, with superior conditions and advantages of life, had attempted the constitution of a Baptist interest earlier in the history of the State and failed,--now became inspired to make another attempt. By the preaching of Mr. Andrew Bryan, in 1789, the highly-gifted son of an Episcopal minister, Thomas Polhill, and his wife, became awakened, and were finally converted and baptized in Effingham County, the Lutheran stronghold.
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Mr. Polhill, with some others, made the effort and succeeded so far as to procure a lot and erect partly a building on Franklin Square; but failing to secure enough members to organize a church, and their building but half completed, they for the time being again abandoned the constituting, and rented their building to the Presbyterians, who had just lost theirs by fire, and thus became worshippers with them. But this branch of God's right-hand planting was steadily evangelizing among the colored people, native born, in the city, the surrounding plantations, and among the Africans then being imported in numbers from their country to our shores and sold for plantation purpose, --very many of whom were early taught to know the true God and embrace his son Jesus Christ, and so lost their pall of deep sorrow in being torn ruthlessly away from home, kindred, and kind, into a seemingly inextricable bondage, mental and moral; but now, with this new light of the gospel in their benighted souls, being born again of God after passing through generations of idolatry and ignorance, have become free indeed by the truth preached to them by those of kindred blood and race, though of a different tongue. Yet the Spirit helped their understanding to the exercise of a living faith, such as fear and the suspicion of treachery would prevent their receiving from the most learned and loving white person in America.
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Many of these native Africans became eminent Christians according to their sphere of life, and several served in positions in the church as deacons and upon the plantations as householders (as some of the leaders of the branch society were called); and in nearly every instance their moral and religious character was equal to the best among their brethren of American birth. And this feature, we doubt not, early suggested the idea to our white brethren of designating a church composed wholly of colored persons as an African Church.
It will be remembered that this church became a member of the old Georgia Association in 1790, and so continued as the only strictly negro church in that body until 1794, when the meeting was held at "Powell Creek Meeting-house," near Powelton, when, in response to letters from several churches requesting a division, "it was agreed that all the churches in the lower part of our union who see fit to form another meeting of this nature have our consent; and that one be called the Upper District Georgia Baptist Association and the other the Lower District Georgia Baptist Association. The first meeting of the Lower District Association to be on Saturday before the fourth Lord's Day in September, at Buckhead Davis Meeting-house, the brethren John Thomas, Jephtha Wining, and Silas Mercer to attend as messengers. The meeting of the
Page 40
Upper District Association to be at Kiokee New
Meeting-house, on Saturday before the third Lord's Day in October, which Association is to
hold the present Constitution and records." Rev. Silas Mercer was appointed to preach
the Association sermon when they met in 1795, and the Saturday before the fifth Sabbath in
September was set apart as a day of fasting and prayer. We copy this almost verbatim
as recorded in the Georgia Baptist history, to show the careful manner in which our elder
brethren in a division formed new interests for the Master, so as not to break the union
of the churches or associations. It is further said that "twenty-two churches were
withdrawn at this time, among which was the colored church at Savannah, which then
contained three hundred and eighty-one members, their pastor being Andrew Bryan."*
* On page 34, "History of the Baptist Denomination in
Georgia," there is a misnomer. It was Andrew Bryan and not Marshall, as Andrew
Marshall was not then a member of the church.--[ED.]
The new interest organized in 1785 departed from the advice of the parent body so far as adopting a title, which was called Hephzibah. It does not appear that this church was represented in the lower or new body, and we may account for this in the fact that her sister churches (white) over in South Carolina failed also to attend, and likely they were all considering the
Page 41
propriety of organizing a like association for themselves nearer home,--for we well remember that the white brethren of our city were then erecting a building and endeavoring to constitute another Baptist church in Savannah; but, as we have said, failed in the undertaking then, but did at a later day succeed in doing so.
It is greatly to be regretted that the illiterate condition of this bulwark of grace was such that we can find no records or date of its work from 1795 to 1799; but it is a well-established fact that the church kept on the even tenor of her way; and it is worthy of remark that while our more favored white Baptist brethren affiliated under certain circumstances with Pedobaptists, yet this humble fold of Christ (though surrounded by Episcopalians, Presbyterians, Lutherans, and despite an earnest effort by Bishop Asbury to establish Methodism about this period) stood firm as the rock upon which she was planted. Orthodox in the Baptist faith, Jesus himself opened a door to the New Testament dispensation of grace in baptism by immersion, and which must ever remain the door to communion. Her pastor standing firm in this position, immovably preaching this doctrine; not that they or he was learned in the doctrines, but by a spiritual intuition that this was the way the apostles went, and on Sundays of their quarterly meetings (using the then common phrase) they might be seen in solemn procession, the
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whole church marching as if actually going to a burial of the dead; their sweet, plaintive voices heard as they went to the river at the foot of what is now known as Farm Street, singing the great commission given by their loving Lord, as paraphrased by Dr. Watts, and lined by one of the brethren or the pastor:
"Go preach my gospel, saith the Lord;
Bid the whole earth my grace receive:
He shall be saved that trusts my word,
And he condemned who'll not believe."
And while this honored servant of God fervently appealed to the throne of grace for
blessings upon this land and country, the prosperity of the city, and the upbuilding of
the kingdom of grace here, and that the candidates for immersion may receive the kingdom
of glory by and by, the solemnity and impressiveness of the scene were at times awful and
inspiring. In these earlier days of our fathers' worship at the water-side, it was a
custom to sing some of the songs of Zion while the ordinance was being administered; and,
oh! it was soul-cheering, indeed, to hear them break out in joyous acclamation, as the
first subject was immersed and rose up from under the water,--
"I am bound for the promised land,
I am bound for the promised land;
Oh, who will come and go with me?
I am bound for the promised land."
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This was sung as a chorus to subject or sentence from the Bible, and kindred to the occasion, paraphrased by some one of the brethren, many of whom had wonderful, though crude, poetical gifts, remarkable in their conception and application. Numerous were those spiritualizing songs; but this is sufficient as an example of the times, though very many of the hymns from the then popular edition of "Watts and Rippons" were used in regular church services, recited from the book by their pastor or some of the members blessed with the ability to read. Two lines of a stanza were given out between the period of singing; and such was their religious love, memory, and zeal that it was common in the prayer-meetings of the plantation societies to hear these hymns repeated and sung with considerable exactness, though ignorant of letters, even by some of Africo-American tongue; and while it is also true that the attempt, in some instances, would seem to excite ridicule, yet it was very comforting to kindred souls. The same may be said of the sacred Scriptures, many passages of which were read from memory, and by some whole chapters were accurately retained and intelligently commented upon; in broken language, perhaps, but to a great degree sound in doctrine and logic. While the church was in the fullest sense evangelical in faith and missionary in spirit, its strict principle on the communion question was ever
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conspicuous,--none were invited, or, if known, permitted to come to the communion-table who were not baptized by immersion, coming through the door Christ Jesus, as he laid out the way of faith in Jordan.
Another evidence of the orthodox principle in the church was the marital relations of its members. Mr. Bryan required candidates for baptism to give the fullest proof of their being already married according to the tenets of the Bible; or, had they simply lived together loosely as the slave-custom too commonly permitted, to come before him and have this solemn service administered; and all members of the church intending to enter into conjugal relations were strictly required to report the same to their leader, if on the plantations, and to the deacons, if in the city, to be reported to the pastor, who read out the banns in public church service, that these relations, so far as in the church were possible, should be kept inviolate, as Christ has taught they should be. The State recognized no such lawful relations among the slaves or persons of color, and constantly was the church perplexed by the cruel separation of men and wives, members of the mystical body of Christ being sold away from each other, in some instances, with no apparent hope of ever meeting again on earth; and which naturally entailed upon the man or woman, as the case might be, remaining with the church, the necessity of
Page 45
contracting new relations of the kind; but even in such cases the church required sufficient time to elapse, that they might be satisfied there was no hope of return, before marrying again; thus guarding with all the power delegated to the church the sacred commands of Jesus, and throwing the onus wholly upon those who dispensed God's laws so unrighteously against a people purchased to himself with the precious blood of his only and well-beloved Son. Of course, many conflicting circumstances arose that baffled their reason to remedy. However, the church yet stood acquitted of what it was not in her power to cure, and could but in patience submit to and endure. Thus are noted these practices, which are the more remarkable among a people having nothing but the Bible as their guide, which but few of them were able to read, and that very imperfectly; yet by using the means of grace given them, and with the Holy Spirit's unction upon them, inspiring a desire to do simply the will of God, proved themselves equal to the interpretation of the Scriptures aright, and acting according to the mind of the spirit, and in faith and practice orthodox Baptists.
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"Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee."--ISAIAH lx. 1.
WE now bring the history of the church to the beginning of the year A.D. 1796. Under the protecting care of Jehovah, led by his grace, they find themselves upon ground purchased by themselves, and within walls erected by their industry and love of Jesus, as will hereafter be shown; yet their liberty to worship permanently and peaceably was uncertain. The mayor and aldermen of the corporation having been petitioned, and their permission, after waiting for a long while, having at last been declined, an appeal was made to the commander of the county militia, and, thanks to several sympathizing white friends, they procured the following permission:
"SAVANNAH 19th March 1790
"In as much as I deem it inconsistent with the Spirit and principles of the Christian Religion that any Set of People under the Sun Should be debarred exercising that Religion in the way they best understand it, and in the manner best fitted to their Capacities and Situations, when Conducted with that Decorum and decency
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which becometh good Christians; And it appearing that a Great Number of the Most respectable Citizens in Savannah have Signed a recommendation in favor of the bearer Andrew and his Society that they should be permitted to assemble and preach in the Meeting house built by them for that purpose at Yamacraw, so that their Meetings were Confined to Sunday between Sun Rise and Sun Set; And as the Corporation have heretofore declined Acting on a Petition preferred to them for their Sanction, and it resting more particularly with the officers of the Militia.--I do hereby give unto the Said Andrew as Pastor, and to his Elders and Society, my full approbation to meet and perform Divine Worship, in the Meeting-house at Yamacraw, on the Sabbath day, between Sun Rise and Sun Set, so long as they Conduct themselves with due decency and order; and that the persons attending thereon have a pass from their masters or Mistresses for that purpose; And I do Recommend to the officers Commanding Companies in the first Battalion, to give their Sanction for the above purpose, and that they will Cause an inspection as often, and at Such times, as they may Deem Necessary, in order that no abuse of this indulgence may take place.
"D. B. MITCHELL, Major.
1st Battalion C R--
JOSEPH ROBERTS
JAMES BOX YOUNG
JOHN MOORE
GEO. THROOP
JAMES ROBERTSON
FRANCIS DOYLE."
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I wish the prayer of the petition to be granted, the meeting to be on Sundays only in the day time.--
GEO. HOUSTUON.
THOS. M. WOODBRIDGE.
RICHD. WYLLY.
BARTHW. WALDBURGER.
No objection to the within petition provided they meet on Sundays only, and that at twelve o'clock and by no means at night.--
WM. MOORE.
JOHN HABERSHAM.
If a proper white Clergyman was appointed to instruct the Negroes in religion I see no impropriety in their attending him on Sundays only with tickets from their masters.
JOHN P. WARD.
I wish the prayer of the petition to be granted, as every Man ought to enjoy his own religion.--
THOMAS PITT.
I agree & approve of the within Petition provided the Hours of Worship are after Sun Rise in the Morning & ending before Sun Set on Sundays only.--
R. WYLLY.
JOHN WALLACE.
BEN WALL.
JOSEPH DUNLAP.
ROBERT BOLTON.
I Signe the above petition finding that my Negros that atend publicly worshap ar to be Trusted.--
JOHN MILLEN.
HAR. ANCIAUX.
DANL. JOHN GREEN.
Liberty of Conscience, & a Right to serve God according to its dictates are Natural priviledges, and none ought to be prevented from enjoying them.--
Thos. F. WILLIAMS.
DAVD. MONTAIGUT.
VEN BOND.
JAMES MONTFORT.
JOHN Y. NOLL.
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Let them meet to pray when they please.
DR. MOSES VALLOTT.
SAMUEL SOFFAM.
DANL. McGARVEY.
WM. BIRD.
LEWIS BIRD.
MATTHEW MOTT.
THOS. HARRISON.
JNO. H. ROBERTS.
J. WHITEFIELD.
JOHN HAMILTON.
LACHN MCINTOSH.
I wish the prayer of the above petition may be granted.
JOS. CLAY, jur.
I agree.
BEN. LLOYD.
EDW. LLOYD.
JAS. JOHNSTON, Senr.
N. JOHNSTON.
EBENR. HILLS.
GODIN GUERARD.
I wish the purport of this Petr granted--for Sundays only and that in the day time.--
JUSTUS H. SCHEUBER.
JOHN G. WILLIAMSON.
CHARLES HARRIS (for the age of Reason).
I wish the prayer of the above petition to be granted, as I think all men have a right to worship God in theire owne way, Especially as no possible danger Can arise to the Community from theire meeting in the day time.--
MORDACAI SHEFTALL.
I have no objection provided their Meeting be in the day time & on Sundays only.--
JOHN GLEN.
JAMES B. YOUNG agreeing with MR. GLEN.
I agree with the above.--M. BRISKELL.
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I recommend that Stated hour should be fixed for their meeting, on Sundays only, and that a Bell may be procured to call them together.--
JAMES MOSSMAN.
Thomas H. McCaule wishes as many of the rights of man as possible restored to the blacks, To worship God according to conscience is certainly one of those rights.
Men ought not to be prevented from worshipping that God, who gave them existence--therefore I hope this their prayer may be heard.--
T. NETHERCLIF.
I approve of this petition, provided they meet in the day and on Sundays only at stated hours.--
J. NEYLE.
JOHN Y. WHITE wishes prosperity to the same.
The present Law of the State forbids a public assemblage of Negroes--therefore, the privileges claimed by the petrs. ought to be referred to the Legislature--I agree in this--that there ought not to be any hindrance to a free tolerance of public worship to my people--
W. STEPHENS.
I agree to the above mode.--
P. V. MOREL.
With this permit pastor and people felt more secure, and their meetings were more free and frequent. How much lighter must have been the hearts of his brethren, as the old servant of the Lord, their tried pastor and counsellor, from his pulpit offered thanks to God on that Sunday morning in March, 1796, for his mercies in procuring for them this immunity from their enemies, and, holding up the document before them, bade them walk the more humbly, and serve the more faithfully, that they might hold fast that which they had and not again lose it.
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Unfortunately, we have no way of knowing what progress the church at this time made in numbers, from the report made to the Georgia Association, in 1790, of three hundred and eighty-one members; but there is no doubt that, so far as circumstances permitted, the gain of the church spiritually was equal to the blessings she had temporally. God had given them all they possessed, and their pastor, though purchasing through his white friends and in his individual name, yet knew it all was the gift of God to his believing, trusting people, and on the 3d day of July, 1797, "conveyed in trust, for the use and better security, to the members of his church, to Messrs. Thomas Polhill, William Matthews, David Fox, and Josiah Fox, one equal moiety being the half of all that lot of land (most part of said lot) . . . known as No. 7, in the village of St. Gall, fronting on Bryan or Odingsell Street." So states the deed in part, which will be found in full hereafter. The consideration named was the same as that originally paid for the land, thirty pounds sterling; the terms of the trust being perpetual, the survivors having power to fill vacancies whenever they should occur. It will be noticed that the first named in the trust, Major Polhill and wife, were converted by the preaching of Mr. Bryan in his yard at Newington, in Effingham County, eighteen miles above Savannah, in 1789, and were both baptized
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by Rev. Alexander Scott, of Black Swamp, South Carolina, who, by his zeal for the cause, was instrumental in the constitution of the Newington Church, in 1798; being the oldest white Baptist church in the lower part of Georgia. Thus God blessed his seed of grace sown in the hearts of these humble slaves even to whites, wherefore he saith, God resisteth the proud but giveth grace to the humble.
The close of the century found this church doing a good work for the Lord, and is also memorable in the loss to her of the first and ever-faithful deacon, Sampson Bryan, own brother to the pastor, and one among the first fruits of his ministry who became a deacon upon the constitution of the church, suffered severely like his brother in their great trials, passed with him as through fire, and came out but more purified and strong, never faltering or failing in any duty to his master, Jesus. He lived and rejoiced to see the old ship of Zion riding prosperously upon the sea of time, having safely weathered many gales; and then, on the 23d of January, 1799, his Lord called him home, to enter into that rest that remaineth to the people of God; and though his death to him was no doubt great gain, the loss to the church and to their pastor, his elder brother, can hardly be told in words. He was buried in the colored persons' cemetery of the city, his grave vaulted over with bricks, and a large
Page 53
marble stone laid upon it with this inscription, which
remains to this day: "Here lies the body of Sampson Bryan, who departed this life
January 23d, 1799, aged 53 years. He was the first deacon of the First Colored Baptist
Church in this city, and served faithfully in that office until his death."
The feeble but earnest struggle of the Newington interest was all the Baptist strength east of Burke County, in this State; when, in 1799, Rev. Henry Holcombe was invited to Savannah by the pewholders of the congregation worshipping on Franklin Square, consisting of Presbyterians and a very few Baptists, who had built the house of worship, yet were not sufficiently strong to constitute a church; and so were jointly worshipping together, when Dr. Holcombe accepted the call to supply them.
His
relation to and influence upon this church, as also of the Baptist interest of the whole
State, warrants us in giving him more than a passing notice in this history. "Rev.
Henry Holcombe, D.D., was born in Prince Edward County, Virginia, September 22, 1762.
While he was yet a child his father moved to South Carolina, where (to use his own words)
at eleven years of age he completed all the education he ever received from a living
preceptor."*
"Georgia Baptists, Historical and Biographical," by J. H.
Campbell.
As a young
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man he served in the Revolutionary war as a captain of cavalry. He was converted to Christ while so serving, and joined the Presbyterian Church at the age of twenty-two. He immediately began to preach the gospel, and, it is said, his first sermon was preached in the saddle, at the head of his command, on the 11th of September, 1785. Not long after he became convinced that the Baptist principles of religion were right, and he rode twenty miles on horseback to be baptized by immersion. He was soon ordained, and became a distinguished preacher, meeting with extraordinary success in his work. Among his converts were his wife and an only brother of hers, and their mother; also his own father, Grimes Holcombe, was converted from Pedobaptist views. All these he had the pleasure of baptizing.
He was pastor of the Euhaw Baptist Church of South Carolina, though he resided at Beaufort, when in 1799 he was invited to Savannah; and we repeat, truly his coming into the State rendered great service to the Baptist cause in general and this church and Savannah in particular; and from the time he became acquainted with Rev. Mr. Bryan, and the history of his church and people, ever manifested the deepest interest in their welfare, both moral and religious, as will be seen in history, and as long as he remained in
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the State, and even after removing to Philadelphia, where
he went in 1811.*
* Benedict's "History of the Baptists," vol. ii. p. 186.
So much success attended his ministry that in 1800 it was judged proper to organize a Baptist church of his white brethren in Savannah. The constituent members were twelve,--three males and nine females. Dr. Holcombe soon after was called as the pastor, and served as such eleven years. There is no doubt but that this First Colored Church was remarkably successful in its humble sphere, and some of its past history coming to the doctor's notice, in his late field of service just across the boundary in Carolina, had made an impression, and he was not long in seeing in it a means of spreading the Baptist influence in this section of the State.
The constitution of this Savannah church gave three to the eastern part of the State: the First Colored, organized January 20, 1788; the Newington, 1793; the Savannah, 1800. They met in convention at Savannah in 1802, and organized the Savannah River Association. Who the officers were we have no knowledge, as the file of minutes has been lost, it appears; but this we are certain of, that the churches were enrolled according to the date of constitution, and the First Colored Church stood at the head of
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the roll;*
* Benedict's "History of the Baptists," vol. ii. p. 186.
its membership was reported at 850, and to strengthen the body it was resolved that two
more colored churches be constituted out of the membership of the First, and that two more
colored ministers be ordained as their pastors. While we may see clearly the wisdom and
zeal of our fathers to enlarge and strengthen our Baptist field, no doubt suggested by the
acute mind of Dr. Holcombe, it does also appear that the character and standing of the
pioneer in this section, Rev. Bryan, stood out strongly insisting that in justice, as well
as the eternal fitness of the purpose, he should have some ministering colleagues of his
own race, and that the claims and fitness of some of the young men whom he had led to
Christ by his preaching should be considered; and it appears that the old pastor also held
that his church should be consulted in the premises and give her consent; and he carried
his point. Subsequent events proved that this was the will of God to perpetuate colored
churches.
Among the male members of this church showing gifts were Henry Cunningham, Henry Francis, and Evans Grate, deacons; but of the three, Cunningham's gifts and circumstances seemed to favor him above his fellows. Yet it appears that the minds of
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both church and pastor were different, for soon after the
adjournment of the Association the church called a council and ordained Brother Henry
Francis, May 23, 1802. Rev. Jesse Peters, of Augusta, preached from Mark xv. 16; prayer by
Rev. A. Bryan; charge by Dr. Holcombe. This seemed, of course, to give him preferment over
his other brethren for the new churches under contemplation; and as to Brother Cunningham
he must have so felt it, for he requested his letter,--which, being granted, he put in the
Savannah Baptist Church (white) and was received into fellowship as a member,--as did also
several others who followed him, among whom, as has been named to us, were Brother Thomas
Anderson and Sisters Betsey Cunningham, Silvia Whitfield, Silvia Monax, Charlotte Walls,
Leah Simpson, Susan Jackson; Brethren Scipio Gordon and Richard Houston,--all of when
afterwards became active organizers of the Second Church.*
* "Reminiscences," by Samuel Cope, a young member at this
period.
This seemed to have been the first serious misunderstanding among themselves as a church,
and requests for letters became so numerous that the old pastor refused to grant any more,
and threatened to expel them for insubordination; yet all who were dismissed, residing in
the city, joined Dr.
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Holcombe's church and augmented his small body considerably. This showed also conclusively that it was the early intention of our white brethren to encourage and foster a mixed membership of white and colored, which in after years, as will be seen, completely checked the constitution of churches wholly of the negro race, and the ordination of negro preachers.
It may be here remarked that the members who took letters and became members among the whites were mostly of the house-servants in the city, whose condition and circumstances were highly favorable at that day. Many of this class in after years, like their pastors, purchased their freedom, having, in some instances, previously been permitted to hire their time and work in various occupations for wages. Their surplus over the amount charged by their owners was often larger than what they paid. Such persons would very naturally have, as members of the church, some independence of feeling and judgment, innate in a Baptist mind from the very nature of their faith and its teachings. Thus feeling ran high and much excitement was felt, if but little could be expressed, in making this division of the parent body and selecting the brethren who were to take the leading part in these new interests. However, it seems that Dr. Holcombe threw his influence in favor of Brother Henry Cunningham; and when, on December 26, 1802, the first
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of the two new churches was organized, Mr. Cunningham was called to the pastorate, though Mr. Francis had been already first ordained with that view.
In making the division it seems that as one of the churches was to be located in the city, it was planted at its east end, in the midst of the residences of some of the wealthiest white citizens. Most of the members composing this church were those residing in the city,--intelligent domestic servants and some mechanics,--who were ever under the eye of their owners, which gave them great protection and peaceable worship; and so that church became the pride of the young colored people of Savannah. The other church was planted on the Ogeechee for the accommodation of the slaves upon the plantations along that river, some fourteen miles south of the city. To the Second Colored Church in the city were given about 200, and to the Ogeechee 250 members from this parent church, all regularly dismissed from her, and Rev. Henry Francis was given the pastorate. So there were now five Baptist churches in the Association, as follows: First Colored, Savannah, Rev. Andrew Bryan, membership 400; Newington, Effingham County, Rev. John Goldwire, 16; Savannah Baptist Church, Rev. Henry Holcombe, 67; Second Colored Church, Savannah, Rev. Henry Cunningham, 200; and Ogeechee Baptist Church, Rev. Henry Francis, 250 members.
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So they were reported at their associational meeting in 1803. Two other churches above Savannah, in Georgia, united with them that year also,--namely, Black Creek Baptist Church, Rev. J. Peacock, pastor; and Lot's Creek Baptist Church, Rev. Henry Cook, pastor, 45 members.
To show the comparative growth of this First Church, we give them as reported again in January, 1804, in their order: First Colored, membership 476; Newington, 23; Savannah Baptist, 77; Second Colored, 230; Ogeechee, 276; Black Creek, 96; Lot's Creek, 59. Such were the blessings of God showered upon the denomination this year that the Association adjourned to meet again in November, when five other churches from across the river in South Carolina joined them. This church reported at that meeting having baptized 107; membership, 544; lost by death, 33, 21 of whom perished in a storm that winter. The other two churches she organized were also blessed with increase. The Second Colored had baptized that year 29, and the Ogeechee, 47. These figures will simply show that in the zeal inspired by this union of churches and ministers of Christ our Lord seemed to show his purpose to keep this old mother-church of the seaboard of Georgia in the van of the army of Christian progress,--even at this early day's dawn of hope for the race in America.
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The thoughts of the elder members, at least, must have at this period run high with expectation of what God would do for them, seeing what he had done, as their minds went back to the days of BUNCOMBE HILL (as the place of their first worship was called) and BRAMPTON'S BARN, the scene of their struggles with faith in those times of persecutions and trials. But now they have a comparatively comfortable house of worship, and an out-house for rest and refreshment; both small and extremely plain, but upon ground of their own, though held in trust by friends more favored in life. Their aged shepherd is also sheltered in his own cottage near the house of God and the gathering-place of the sheep of his fold.
'Tis Christmas of the year of our Lord 1802, a season when all have liberty to visit the city from the plantations. Their leading brethren in the city, their watchmen from the plantation societies, are all together upon this to them holy ground. The fold has been divided in the interest of the cause of Christ. Their old shepherd seems in the zenith of ministerial glory. The noble among the whites respect and show honor to him. Few--very few, 'tis true--call him brother, as they agreed to address each other in associational meetings. All is aglow with peace and joy, and amid all this--wonderful change from their past dark day of trial--the two churches were organized, two new ministers
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set apart to the work of the Lord, new deacons and watchmen created, brethren in humble stations promoted. "Truly the Lord reigns, let all the earth rejoice." What a transition! "According to this time it shall be said of Jacob and of Israel, what hath God wrought?" It may truly be said that in the dark days this church has seen and passed through since this period, the brightness of the hope wrought in the souls of these people in the closing days of 1802 and the opening of 1803 may have been dimmed, but has never died out to the present day.
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We have but little of the history of this church, after the events of the last chapter, except so far as, like the two other churches wholly of colored membership, holding their positions in the Savannah Association, and their routine of Sunday worship three times a day,--that is, early morning prayer-meeting at sunrise, preaching at ten o'clock in the forenoon, and at three o'clock in the afternoon. Very seldom were night services held, unless some of the white ministers preached to them. Even then such meetings had to be early and of short duration, for by rule the drum of the city's patrol guard must beat at eight o'clock in winter and at nine in summer, and the said drum commenced half an hour earlier and beat at intervals of about ten minutes, the last roll ceasing at the striking of the hour. By this time every slave or person of color must be in-doors, and if found out fifteen minutes after drum-beat they were taken to the guard-house, and there kept confined until the owner or employer was notified the next morning to call and release their servant, at a cost of one dollar for keeping him in custody, and if not willing to pay the fee, the
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servant was whipped and let out. There were exceptions to this law in cases where the servant presented to said guard a written permit from his owner, employer, or (if a free person) his guardian, to pass him until ten o'clock P.M. Some owners allowed their servants to hire their time, paying the wages earned to them each week or month, and extended the terms of these passes accordingly; that is, when the servant came and paid up the sum required he was given a new ticket, as the common expression was; but it was actually granting certain limited liberty, based on good behavior as a slave.
But to return to the general permission of church service, they were from sunrise to sunset, for, be it remembered, the statute laws of the State and ordinances of the city forbade the slaves to assemble together for any purpose (except funerals) to the number of seven without the presence of a white person, under penalty of fine or whipping with stripes, yet under these regulations the church could find pleasure and comfort. The larger number felt, and so expressed themselves as often as they met, that though in this world they had but little to hope for, they still possessed within righteousness, peace, and joy in the Holy Ghost. It was indeed a joy every three months to come to the table of their Lord and commemorate his dying love for them, his risen power
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to redeem and save them. So the even tenor of their
permitted custom went on. The white ministers of Savannah, and the Carolina churches
associated with them, were often and earnestly counselling to devise means for
establishing educational facilities for their race and missionary work for the
denomination, and constantly had the prayers of our colored churches for their success,
notwithstanding being well aware that they could not share in its benefits, neither
themselves nor their posterity, and much was being done in that direction. None were more
zealous and self-sacrificing in that work than their friend and brother, Rev. Dr.
Holcombe, who often advised with and counselled his colored brethren in their special
work. The number of churches composed of mixed membership and congregations with white
pastors increased within their bounds, until, in the year 1810, the number of them uniting
with the Association was seven in addition to the number organized at first;*
* The name of the Association was now changed to the Savannah River.
conspicuous among this latter number was the Sunbury Church, constituted by Rev. Charles
O. Screnen, of Liberty County, who associated in 1805, and in whose constituency the
colored members were largely in the majority, all of whom had become converted by his
preaching and were
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baptized by him. Dr. Henry Holcombe states in this year, 1810 (without giving particular names), "That the colored Baptists in and near Savannah numbered 1500, and at their quarterly communions, when they received new members, their numbers were augmented by 10, 20, 30, 40, 50, and in one instance 64, at a time; and it is but fair to presume, from connecting events, that the largest addition was made to this First Church."
Their pastor, Rev. Andrew Bryan, having become feeble from age and with long and industrious service, often had to be assisted in his ministrations by the younger preachers. Evans Grate, who had been dismissed, and became one of the deacons of the Second Church at its organization, proved to be a man after the requirements of the apostles for this office, and seems to have partaken much of the spirit of his first pastor. Andrew Cox Marshall, the son of Rev. Bryan's sister, had, some years before this time, been converted and joined the Second Church, and was baptized by Rev. Henry Cunningham. He was well advanced in years, of much worldly experience, of fine intellect, and a little learned in letters; and, like the Apostle Paul of old, he straightway after his conversion commenced to preach the gospel, so that Brethren Evans Grate and Andrew C. Marshall were duly licensed by their church to preach; but the latter
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was called soon after ordination as assistant to his aged and enfeebled but venerated uncle, of whom Dr. Holcombe, in writing of his friend, about the beginning of the century, said: "Andrew Bryan not only honorably obtained liberty but a handsome estate. His fleecy and well-set locks have been bleached by eighty winters; and dressed like a bishop of London, he rides, moderately corpulent, in his chair, and, with manly features of a jetty hue, fills any person to whom he gracefully bows with pleasure and veneration, by displaying in smiles even rows of natural teeth white as ivory, and a pair of fine black eyes sparkling with intelligence, benevolence, and joy. In giving daily thanks to God for his mercies my aged friend seldom forgets to mention the favorable change that has of late years appeared through the lower parts of Georgia as well as South Carolina in the treatment of servants." We cannot doubt that this high encomium is just and true; that this pen-picture of him is faithfully drawn by one who knew him well and whose high character precludes the thought of flattery.
The assistance Mr. Bryan now had from his nephew, Andrew, much relieved his arduous labors of the Sabbath in preaching and administering the ordinances. On those occasions the old bishop (as he was sometimes called) might be seen at the river seated in his chair (so the two-wheeled carriage drawn by a horse and in
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which he now almost constantly rode was called). As the candidates were immersed by his assistant and rose again from their watery grave, his silver hair, smiling face, and hearty amen spread a halo around the scene. Himself gave them the charge relative to their future conduct in life; extending the hand of fellowship and welcome to the table of our Lord after baptism, in the presence of the ready-prepared communion-table, the members in their seats and the newly-born and baptized all standing. At such times the scene was solemn and impressive in the extreme, as the aged man's words dropped upon the ear and entered the heart and mind, subduing the will. He was ever a strict disciplinarian. He watched for his people's souls, and, as far as he could, tried to ameliorate their condition, and this was a duty that he was not relieved from so long as he lived and was able to go upon his pastoral visits. These pastoral visits were twofold,--to the sick or those in distress of any kind, or to those unusually absent from the appointed Sabbath services,--and equally as often was he sent for by the mistress to correct an offending maid or by a master for a servant. Such, in the latter days of his ministry, was the respect for him that the best citizens found that his Christian discipline and fatherly advice had such effect upon their servants that the being threatened with a debarring of their Christian privileges insured their
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faithfulness to the household duties better than the old harsher means. Thus, between the visits to the parlor of the mistress and the humbler quarters of the servants, the minister of God had peculiar duties to perform, and it had to he done with great prudence to be beneficial to all. Yet the system proved good in many ways when properly executed, and even after Mr. Bryan's day the same continued with beneficial effect to many households; and, though this may appear an anomaly, it has saved many a member of the church from being sold away, from a whipping, or other severe punishment, and many wives and husbands from being separated by being sold from each other. These incidents are not reverted to with any vindictive purpose whatever, but simply that it may appear how fully the religion of our Lord Jesus, administered by his called and chosen servants, meets the requirements of every clime, caste, condition, or circumstance, be it ever so intricate or difficult. Faith, hope, and charity overcome for all.
How like the sunshine driving away the clouds must it have appeared on so many of these occasions, to see his smiling, cheerful face come into the yard, bowing, with his hat in his hand, going up to hear the complaints against any of his members, and gracefully retiring, get in his chair and ride away after sometimes an hour's visit, and none, perhaps, but himself knowing
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what he had said,--part to mistress, part to maid,--suited to the case in question; but generally leaving reconciliation, peace, and confidence in the rectitude of his actions. To estimate the consequences of these visits would take an infinite mind and almost eternity to reveal, when we consider what may have been or was prevented from being done, and thus changing evil consequences for good.
It is remarkable that both Grate and Marshall, who assisted Mr. Bryan in his later days, were members not of his church but of the Second, and there is no record that either of them ever changed their membership to this church; though Mr. Grate had once been a member and dismissed upon the organization of the Second Colored Church. Mr. Marshall never was a member of this old church. As the old shepherd drew near to the close of his earthly labors, like Moses of old, he seemed to be desirous of leaving the flock over which the Lord had made him the overseer in the keeping of one chosen of God, as in the case of Moses and Joshua, and seemed to have fixed his mind upon Mr. Marshall; doubtless, not because he was his nephew, but that he saw the promise of that ability which developed so fully in after years; and he frequently so expressed it to his church that he believed it was the will of God, and it certainly was his desire. As will be seen, the wish bore great weight after his demise.
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Mr. Bryan's decline was gradual. Gently the hand of his God led him down through the valley of the shadow of death, and from his ninetieth year he was constantly looking for and speaking of his departure, which came not until he was, as he supposed, ninety-six. Yet he had made all the preparation a man of his years and circumstances could, and when the time came it found him ready, willing, and waiting.
"Tranquil, amid alarms,
It found him on the field;
A veteran slumbering on his arms,
beneath his red-cross shield.
"The pains of death are past;
Labor and sorrow cease,
And life's long warfare closed at last,
His soul is found in peace."
He fell asleep in Jesus October 6, AD 1812.
To comprehend the death of this man of God properly, and its effect and feeling upon a people whom he led in religious principles, is to consider the parallel in the history of Moses and the Israelites; and it is perhaps the first time in the history of the State that one of this despised race commanded the respect of a community and an acknowledgment that in the negro character, even under the conditions of slavery, there is true manhood and virtue developed by Christianity.
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The city and neighboring plantations turned out to honor this noble man, whose life was spent inculcating charity in the servant class, to the extent that the men with no other education save imitating their masters and the maids their mistresses produced a class and society in the community that was remarkably interesting, to say the least. As servants, their integrity was a security to the master in his goods, and their warm and affectionate character infusing itself in the white children whom they nursed, produced a type of manhood and womanhood in both races that is not seen in this day. Truly, in planting this church, the seed of grace sown in this man's heart (Mr. Bryan's) was good, and the tree and the fruit good. "The tree is known by its fruit."
In the
plain, humble house of worship which he built for God, his body lay encased in a neat but
plain black coffin constructed by the hands of his own race and members of his church, and
like his Master, Jesus, "he made his grave with the wicked, and with the rich in his
death; because he had done no violence, neither was any deceit in his mouth."*
* Isaiah, liii. 9.
Rev. Henry Kollock, D.D., pastor of the Independent Presbyterian Church, and Rev. Mr. Johnson, of the Savannah Baptist Church, condescended to
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enter his pulpit, and bore testimony to his worth, and made suitable addresses to his people. He was followed to his grave by over five thousand persons; and at that spot, in the common cemetery for colored persons (located then where now stands a principal part of the city, and notably St. Joseph's Hospital), other addresses were delivered by Thomas Williams, Esq., a distinguished white citizen, and Rev. Henry Cunningham, who committed the sacred remains to their last resting-place, reciting the beautiful and impressive funeral service of the Episcopal Church, his weeping members and friends singing one of the songs of Zion appropriate to the occasion. And so ended the glorious life, death, and burial of Rev. Andrew Bryan, one who had "fought a good fight, finished his course, kept the faith, and received a crown of righteousness."
His demise being reported to the Association that year, "I find in their minutes," says Dr. Benedict, "the following article:
"'This Association is sensibly affected by the death of the Rev. Andrew Bryan, a man of color, and pastor of the First Colored Church in Savannah. This son of Africa, after suffering inexpressible persecutions in the cause of his divine Master, was at length permitted to discharge the duties of the ministry among his colored friends in peace and quiet; hundreds of
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whom through his instrumentality were brought to the knowledge of the truth, as it is in Jesus. He closed his extensive, useful, and amazingly luminous course in the lovely exercise of faith and in the joyful hope of a happy immortality.'"*
* "General History of the Baptist Denomination in America,"
etc., 1855, p. 739.
In after years his grave was neatly bricked over, and a large tabulated marble stone was laid thereon, with this inscription, no doubt composed by his nephew, Andrew C. Marshall.
"Sacred to the memory of Andrew Bryan, pastor of the First Colored Baptist Church in Savannah. God was pleased to lay his honor near his heart, and so impressed the worth and weight of souls upon his mind, that he was constrained to preach the gospel to a dying world, particularly to the sable sons of Africa. Though he labored under many disadvantages, yet, taught in the school of Christ, he was able to bring new and old out of the treasury, and he has done more good among the poor slaves than all the learned doctors in America. He was imprisoned for the gospel and without ceremony was severely whipped, but while under the lash he told his persecutors, he rejoiced not only to be whipped, but he was willing to suffer death for the cause of Christ. He continued to preach the gospel until Oct. 6th, 1812. He was supposed to be ninety-six years of age. His remains were interred with peculiar respect. An address was delivered by Revs. Mr. Johnson, Dr. Kollock, Thomas Williams, and Henry Cunningham. He was an honor to human
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nature, an ornament to religion, and a friend to mankind. His memory is still precious in the mind of the living.
"Afflicted long he bore the rod,
With calm submission to his maker, God.
His mind was tranquil and serene,
No terror in his looks was seen.
Saviour's smile dispelled the gloom
And soothed his passage to the tomb.
"I heard a voice from heaven saying unto me, Write, from henceforth blessed are the dead who die in the Lord: even so saith the spirit, for they rest from their labors.
"This stone is erected by the First colored Church as a token of love for their most faithful pastor, A. D. 1821."
Born a slave near Goose Creek, sixteen miles from Charleston, South Carolina, Mr. Bryan had purchased his own freedom,--for how much we do not know,--also that of his wife and an only daughter; besides, the estate which he left was valued at about three thousand dollars.
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