The Journal of Negro History, Volume 7, 1922

The truth is, the Galphins appear to have been masters of the patriarchal type. Thomas Galphin, under whose beneficence the work at Silver Bluff was renewed in postbellum time, was, as we shall see, as much the benefactor and protector of Jesse Peter, as George Galphin had been of David George before, and during the earlier stages of the Revolutionary War.244 Accessible records reveal the fact that John Galphin was an Indian interpreter and a friend of the Cussetahs. It is indeed suggestive that, in 1787, these Indians wished a Negro, whom John Galphin owned, to be a messenger with one of their men to the whites.

The Silver Bluff Church in Exile

With the fall of Savannah, at the very close of the year 1778, the Silver Bluff Church completed the first stage in its history. At that time Rev. David George, the pastor, and about forty other slaves, whom George Galphin had abandoned in his flight, went to Savannah, to find safety and freedom under the British flag. Later David George returned to South Carolina, and abode for a time in the city of Charleston. Thence, in 1782, he sailed to Nova Scotia, in company with not less than five hundred white persons, who were adherents of the British cause. In Nova Scotia he abode ten years, preaching to the people of his own race who had found their way into that portion of the continent, in large numbers, after abandoning their homes in the United States.

These labors were performed amid hardships and persecutions, but in faithfulness to God and suffering humanity. In prosecuting his mission, he preached in Shelburn, Birchtown, Ragged Island, and in St. Johns, New Brunswick. So pronounced was the opposition to his labors in New Brunswick, that he found it necessary to invoke the protection of the civil authorities. How well he succeeded in doing so, may be imagined from the subjoined statement:

"Secretary's Office, Fredericktown, 17th July, 1792, I do hereby certify that David George, a free Negro man, has permission from his Excellency, the Lieutenant Governor, to instruct the Black people in knowledge, and exhort them to the practice of the Christian religion. Jno. Odell, Secretary."245

It should excite in us no surprise that David George was opposed in his labors in his new home, for, as Lorenzo Sabine declares, "the original population of this Colony was composed almost entirely of the Loyalists of the Revolution."246 They had not changed their views in regard to the rights of Negroes, by being removed from a land where the two races had hitherto sustained the relation of master and slave. The real surprise lies in the fact, that the secretary of the province was himself a preacher, a minister of the Episcopal Church, and a former resident of the State of New Jersey.

So effective were the arduous labors of David George that he is enrolled among the pulpit pioneers, in Bill's history of Canadian Baptists. He was certainly first to plant a Baptist church at Shelburn, as well as a number of feeble beginnings elsewhere. But Canada was only a temporary home to David George, and to others from the States. Accordingly, he took a colony of Negroes to Sierra Leone, British Central Africa, in 1782.

Of this distant colony, G. Winfred Hervey remarks: "The first settlers of Sierra Leone were what they needed to be, men of bravery. They consisted of about 12,000 colored men who had joined the British forces in the American Revolution. At the close of the war they were sent to Nova Scotia, but the climate proving too unfriendly to them, they were, in 1792, transported to Sierra Leone."247 One of the first things that David George did, after reaching Africa, was to plant a little Baptist church, which was composed of Negroes from America who had arrived in their fatherland by way of Nova Scotia.

In order to stimulate in the English people an intelligent interest in the colony of Sierra Leone, and secure for the Baptist cause in Freetown the sympathy and aid of English Baptists, David George took a trip to London, England, shortly after establishing himself on the continent of Africa. It was this visit to the metropolis of the world which doubtless, more than anything else, facilitated the collection and publication of many facts then existing and ascertainable in regard to Negro Baptist preachers and their churches in the eastern and western hemispheres.

In visiting Europe, David George took with him letters of commendation from persons of recognized standing in England. John Rippon, the distinguished London divine, thus speaks of David George, after investigating his standing: "Governor Clarkson, in the most unreserved manner, assured me that he esteemed David George as his brother, and that he believes him to be the best man, without exception, in the colony of Sierra Leone."248 Had the Silver Bluff Church done nothing more than produce this one earnest Christian man, this faithful preacher of Christ, this potent factor in the planting of a colony under the English flag, it would not have existed in vain, but it did more.

The Silver Bluff Church Revived

When peace had been restored, and the Revolutionary forces had been disbanded or recalled, Silver Bluff resumed once more the aspect of social distinctions between master and slave in colonial times. Once more, too, the Galphin place became a center of religious activities, and the Negro Baptists of Silver Bluff were more numerous than ever.

The man who was instrumental in resuscitating the work at Silver Bluff was Jesse Peter, who, according to an old custom of applying to the slave the surname of the master, was better known as Jesse Galphin, or Gaulfin. Having been connected with the Silver Bluff Church from the very first, and only separated from it during the Revolutionary War and the period of readjustment immediately thereafter, Jesse Peter was eminently fitted, at least in one particular, to take up the work at Silver Bluff which David George had abandoned in the year 1778. He knew the place and he loved the people. Silver Bluff was his home, and there he was held in high esteem. Moreover, he possessed what is essential to ministerial success everywhere, deep sincerity, seriousness of purpose, knowledge of the Bible, an excellent spirit, and the ability to deliver, with profit and pleasure, the message of the truth. Jonathan Clarke, and Abraham Marshall, who knew him personally, have left on record beautiful testimonials of his work and his worth.249

Why this young man, who had obtained his freedom by going to the British at the fall of Savannah,250 in 1778, remained in America to resume the condition of a slave, after the Revolutionary War, is not known. It is known, however, that, unlike George Liele and David George, men of adventurous spirit, Jesse Peter was not a pioneering worker in strange fields. If, indeed, he ever traveled beyond Kiokee, Georgia, in the one direction, and the city of Savannah in the other, we have failed to note the fact. It is known, too, that he had an indulgent master, and it is possible that he preferred a state of nominal slavery, under his protection, to a probable state of want and hardship in a foreign land. Or it may be he was willing to die for the cause, and so deliberately entered again into the old condition of bondage in order to enjoy the privilege of preaching, where Liele and George had labored in other days.

It is to be presumed that Jesse Peter was regularly ordained to the work of the Gospel ministry. We take this view because he exercised the duties and privileges which ordination implies, without ever being called in question for doing so. His three years of association with Liele and George, in Savannah, during the British occupancy, moreover, afforded him ample opportunity to be publicly and regularly consecrated to his life-work. Certainly Abraham Marshall, of Kiokee, Georgia, would not have associated himself with Jesse Peter in the ordination of Andrew Bryan, of Savannah, in 1788, if Jesse Peter had not himself been ordained to the work of the ministry.

Conditions in the earlier stages of Jesse Peter's pastorate at Silver Bluff were such that he did not reside at his old home, but came and went as a stated visitor. Accordingly, Jonathan Clarke, writing from Savannah, Georgia, December 22, 1792, says, "Jesse Peter (whose present master is Thomas Galphin), is now here, and has three or four places in the country, where he attends preaching alternately."251 George Liele, writing from the West Indies, in 1791, had said to Joseph Cook, of South Carolina, "Brother Jesse Galphin, another black minister, preaches near Augusta, in South Carolina, where I used to preach."252 Referring to him, George White speaks as follows: "On the 20th of January, 1788, Andrew, surnamed Bryan, was ordained by Rev. Abraham Marshall, and a colored minister named Jesse Peter, from the vicinity of Augusta."253 Benedict, referring to Andrew Marshall, in the same connection, states that "he was accompanied by a young preacher of color, by the name of Jesse Peter, of Augusta."254 From these testimonies, it is evident that Jesse Peter was a nonresident pastor of the Silver Bluff Church from 1788 to 1792, if not for a longer period.

During the first period of Jesse Peter's pastorate at Silver Bluff, another slave, who lived in that locality, began to preach. Andrew Bryan, writing from Savannah, Georgia, December 28, 1800, refers to him in the following manner: "Another dispensation of Providence has greatly strengthened our hands and increased our means of information: Henry Francis, lately a slave of the widow of the late Col. Leroy Hammond, of Augusta, has been purchased by a few humane gentlemen of this place, and liberated to exercise the handsome ministerial gifts he possesses amongst us, and teach our youth to read and write." He adds, "Brother Francis has been in the ministry fifteen years, and will soon receive ordination."255 According to Andrew Bryan, Henry Francis was a half-breed, his mother being white, his father an Indian, but I find in a letter, written by another from the city of Savannah, May 23, 1800, that he is characterized as "a man of color, who has for many years served Col. Hammond, and has handsome ministerial abilities."256

The question easily suggests itself, was Henry Francis a member of the Silver Bluff Church when, in 1785, he began to preach? We infer that he was, from certain known facts as to his place of abode, and his opportunities for church membership. In the first place, he lived in the immediate neighborhood of Silver Bluff. William Tennett informs us that the Hammond place was in South Carolina, four miles from Augusta, Georgia and Lossing, Abraham Marshall, and others, that Silver Bluff was also in South Carolina, twelve miles from Augusta. It was easy, therefore, for Henry Francis to attend divine service at the Silver Bluff Church. In the second place, it was the custom of the slaves on the neighboring plantations to attend preaching at Silver Bluff during the pastorate of David George,257 and the custom doubtless prevailed during Jesse Peter's pastorate. If Henry Francis attended church at Silver Bluff, he did only what other slaves of the neighborhood did. Furthermore, there was no other Baptist church, white or colored, in the neighborhood, for Francis to join. Marshall's church at Kiokee, Georgia, was twenty miles above Augusta, while Botsford's Meeting House, in the opposite direction, was "25 or 30 miles below Augusta."258 In Augusta itself, there was no Negro Baptist church until 1793,259 and no white Baptist church until 1817.260 To our mind the conclusion is inevitable that Henry Francis, in 1785, was a member of the Negro Baptist church, at Silver Bluff, South Carolina.

In reaching this conclusion, moreover, we have been not a little influenced by the fact that when Henry Francis was formerly ordained to the ministry at Savannah, Georgia, seventeen years after he had commenced to preach, and when he was an officer in the Negro church at Savannah, the ordination sermon was not preached by Dr. Henry Holcombe, of the white church of that city, nor by Andrew Bryan of the First African, but by Jesse Peter,261 pastor of the Silver Bluff Church. We can account for the deference shown Jesse Peter, on this occasion, only on the presumption that Henry Francis was converted, baptized, and licensed to preach at Silver Bluff, and that Jesse Peter was the instrument used in bringing these results to pass. It is evident, then, that the Ogeeche African Baptist Church,262 on the Ogeeche River, fourteen miles south of Savannah, organized in the year 1803, is more indebted to the Silver Bluff Church for her first preacher and instructor of youth than to any other church.

Of Jesse Peter's ministry at Silver Bluff, as a resident pastor, we are not well informed. In a letter written from Kiokee, Georgia, May 1, 1793, Abraham Marshall speaks of him as follows: "I am intimately acquainted with Jesse Golfin; he lives thirty miles below me in South Carolina, and twelve miles below Augusta. He is a Negro servant of Mr. Golfin, who, to his praise be it spoken, treats him with respect."263 Jesse Peter, then, was resident pastor of the Silver Bluff Church in the early spring of 1793. From another source we learn that the membership of the Silver Bluff Church, at this time, was sixty or more.264

The Church at Augusta

Here we lose sight of the Silver Bluff Church, just as the First African Baptist Church, of Augusta, Georgia, better known as the Springfield Baptist Church, comes into being. Jesse Peter had secured standing and recognition for the First African Church, at Savannah, Georgia,265 and Henry Francis had been ordained for the Ogeeche Church by him and Andrew Bryan and Henry Holcombe. It was natural, then, that he would wish for his work at Silver Bluff the standing and recognition which had been secured for the work in and about Savannah, Georgia. In order to obtain this boon, and have his work in touch with that near the seacoast, it would be necessary to transfer its place of meeting from the State of South Carolina to the State of Georgia, where he had a friend, who was able to bring things to pass. It is in this way alone that we account for the beginning of the First African Baptist Church at Augusta at the very time when the Silver Bluff Church disappears. The curtain falls on the Silver Bluff Church, with Jesse Peter as pastor, when the church is reported as in a flourishing condition. The curtain rises, and again we see a flock of devoted Christians, with Jesse Peter as pastor, but they are twelve miles away from Silver Bluff, South Carolina, receiving from Abraham Marshall and another white Baptist minister the regulating touches which gave the body standing and influence as the First African Baptist Church, of Augusta, Georgia.

Here is what Benedict says of the body: "This church appears to have been raised up by the labors of Jesse Peter, a black preacher of respectable talents, and an amiable character. It was constituted in 1793, by elders Abraham Marshall and David Tinsley. Jesse Peter, sometimes called Jesse Golfin, on account of his master's name, continued the pastor of this church a number of years, and was very successful in his ministry."266 If, as we presume, the Silver Bluff Church is still with us, in another meeting-place and under a new name, the oldest Negro Baptist church in this country today is that at Augusta, Georgia, having existed at Silver Bluff, South Carolina, from the period 1774-1775 to the year 1793, before becoming a Georgia institution.

The First African Baptist Church of Savannah, Georgia

The story of the Silver Bluff Baptist Church would not be complete without reference to the Negro Baptist Church at Savannah, Georgia, which existed before Andrew Bryan became a Christian. Neither E. K. Love, a recent pastor of the First African Baptist Church, nor James M. Simms, of the Bryan Church, have intimated, in their respective histories, that Savannah had a Negro Baptist church before the 20th of January, 1788. Nevertheless, the fact remains that during the British occupancy—that is, from the year 1779 to the year 1782—there was at Savannah, Georgia, an African Baptist church.

If the Negroes of Savannah had been without a Baptist church from 1779 to 1782, it would have been strange indeed. For David George led a company of fifty or more fugitive slaves from Galphinton, South Carolina, into that city at the close of the year 1778, and this company, it is reasonable to infer, included a considerable part, if not nearly all, of the members of the Silver Bluff Church. Devout Christians who had enjoyed such privileges as slaves, and that for years, in South Carolina, would scarcely be satisfied without them in Georgia, as free men, when they had with them three preachers of the Gospel, David George, George Liele, and Jesse Peter, men of their own race and denomination, men from the vicinity of Augusta, who had figured in the planting and growth of the Silver Bluff Church.

We are glad that we have historical data which establish the fact that there was a Negro Baptist church in Savannah from 1779 to 1782, and that the Negro Baptist ministry, which had made itself felt at Silver Bluff for the centuries to come, was now embraced in the church at Savannah. But in this church, it will be seen, George Liele, the eldest of the trio, was the pastor, and not David George. George Liele, as servant of the British officer, who had given him his freedom, could secure for the church recognition and influence, at the hands of the military government then in possession of Savannah, which neither David George, nor Jesse Peter, could obtain. Liele was with a man who had influence with the British government. David George and Jesse Peter, as strangers and fugitives, were unknown to that government, and without influence. It is in this way that we account for the fact that George Liele, and not David George, was pastor of the church. Under ordinary circumstances, the Silver Bluff element, which probably included nearly the whole church at the beginning, would have insisted upon having their old pastor.

In seeking facts, which make it manifest that Savannah, Georgia, had a Negro Baptist church prior to 1788, we have consulted the testimony of persons who were connected with the church at the time, and that of persons of recognized standing who were contemporaneous with them and competent to testify. Joseph Cook, of Euhaw, Upper Indian Land, South Carolina, in a letter to Dr. John Rippon, London, England, dated September 15, 1790, uses the following language: "A poor Negro, commonly called Brother George, has been so highly favored of God, as to plant the first Baptist church in Savannah, and another in Jamaica."267 As Hervey, Cox, Phillipo, and others who have noticed the missionary efforts of Negro Baptists in the West Indies, inform us that George Liele left the United States in 1782 and began preaching at Kingston, Jamaica, British West Indies, in 1784, it is evident from Cook's letter that the church which Liele planted at Savannah existed prior to 1782.268 Cook is corroborated by F. A. Cox, who, in speaking of George Liele, in his history of the Baptist Missionary Society of England, states that "He had been pastor of a colored congregation in America." A paragraph which we take from the History of the Propagation of Christianity Among the Heathen, is of the same nature. It refers to the church of which Mr. Cook speaks, in this manner: "The first Baptist preacher in Jamaica was a black man named George Liele, who, though a slave, had been the pastor of a Baptist church in Georgia. He was brought to Jamaica about 1782." Liele, on his own behalf, testified that there was a Negro Baptist church in Savannah, Georgia, during the British occupancy, and mentions by name at least three of its members, who were not in this country, after the British withdrew their forces from Savannah, in 1782. In a letter to Joseph Cook, written from Jamaica, in 1790, Liele refers to one of these members in the following manner: "Also I received accounts from Nova Scotia of a black Baptist preacher, David George, who was a member of the church at Savannah."269

In a communication written in 1791 and addressed to the pastor of a London church, Liele refers to one of his Jamaica members in this style: "Sister Hannah Williams, during the time she was a member of the church at Savannah, until the 'vacuation, did walk as a faithful, well-behaved Christian."270 In answer to questions in regard to Jesse Peter, Liele replied to his London correspondent as follows: "Brother Jesse Gaulphin, another black minister, preaches near Augusta, in South Carolina, where I used to preach. He was a member of the church at Savannah."271

In the face of this testimony, coming from different sources and from parties widely separated from each other who had no motive to deceive, there is absolutely no room for doubt as to the fact that a Negro Baptist church existed in Savannah, Georgia, from 1779 to 1782.

As to what measure of prosperity attended the work of the Negro Baptist church at Savannah, Georgia, during the years 1779-1782, we are not informed. It was well that at a time when churches in some parts were going to pieces because of the ravages of war, this little flock remained intact. We infer, however, that it did a most blessed work. George Liele speaks in one of his letters of one "Brother Amos,"272 who appears to have been a product of the Negro church at Savannah, or the older church at Silver Bluff, South Carolina. Amid the changes wrought in the closing days of the Revolutionary War, this Negro preacher had his lot cast in New Providence, Bahama Islands, British West Indies. According to George Liele, Amos had a membership of three hundred in 1791. Benedict informs us that Amos was in correspondence with his brethren in Savannah, Georgia, in 1812, and at that time the church at New Providence numbered eight hundred and fifty.

A Remnant of Liele's Church in Savannah After The Revolutionary War

What portion of the Savannah Church remained in America, after the evacuation of the city of Savannah by the British, in 1782, we are not able to state. But blessings and trials attended both that portion of the flock which went abroad and that which remained. Andrew Bryan, Hannah Bryan, Kate Hogg, and Hagar Simpson,273 were among the last converts received into the fellowship of the Negro Baptist church at Savannah before the pastor, the Rev. George Liele, sailed for the West Indies in 1782. These and probably others, like Jesse Peter, remained in America after the restoration of peace between the United States and the "mother-country," and labored under Andrew Bryan, their new spiritual leader, for the continuation of the work which had been so blessed of God under the labors of George Liele.

From Liele's departure, in 1782, to the time of Andrew Bryan's ordination, in 1788, the little flock at Savannah, Georgia, was bitterly persecuted, but its work for resuscitation, and progress, was wonderful—wonderful because of the moral heroism which characterized it. It is reasonable to suppose, however, that much of the opposition to the church at Savannah from 1782 to 1787 was due to the circumstances in which it had come into being, and not to any real antipathy to the cause of Christ. For it must be borne in mind that it was a creature of the Revolutionary War, and of British origin, having been planted when the rightful people of Savannah were languishing in exile, or heroically struggling with the enemy in other parts of the country. Bryan and his associates were beaten unmercifully for their persistency in holding on to the work, but they were prepared to yield their lives in martyrdom274 sooner than relinquish what George Liele had instituted. So it lived—lived amid the fires of persecution.

Jesse Peter, a member of the church under Liele, and, after the Revolutionary War, pastor of the church at Silver Bluff, saw what was needed to end this persecution, and proceeded to change the aspect of things. He was held in high esteem by the colonists, and Abraham Marshall, of Kiokee, Georgia, was his chief admirer and friend. Accordingly, he secured the services of Abraham Marshall in setting things aright. The church was organized anew, the pastor was ordained to the office of a Baptist minister, and the reestablished church, with its preacher, was brought into membership with the Georgia Baptist Association.275 As Abraham Marshall was beloved by Georgia Baptists as no other man of the State, it was enough that this church should have his official approval and recognition. Referring to this new order of things, instituted on the 20th day of January, 1788, Marshall, the one associated with Jesse Peter in the undertaking, recognizes Jesse Peter as taking the initiative, when he says, "I assisted in the constitution of the church, and the ordination of the minister."276