Chapter 3: Pioneer Negro Preachers
Chapter III: Pioneer Negro Preachers
THE new stage reached in the development of religious freedom in America in securing toleration for the evangelical denominations, meant the increasing importance of the Negro in the church. Given access to the people in all parts of the country by virtue of this new boon resulting from the struggle for the rights of man, the Methodists, Baptists and Presbyterians soon became imbued with the idea of an equality of the Negro in the church although they did not always militantly denounce slavery. Negroes were accepted in these congregations on this basis and when exhibiting the power of expounding the scriptures were sometimes heard with unusual interest. Such elevation of the blacks by these more liberal denominations, of course, incurred the displeasure and opposition of the aristocratic churchmen to the extent that these liberal denominations could not grant the Negroes as much freedom of participation in the church work as they were disposed to do.

In those cases in which Negroes were permitted to preach, they found themselves confronting not
[p. NA]

[p. 41]
only the opposition of the more aristocratic sects but violating laws of long standing, prohibiting Negro ministers from exercising their gifts. When their ministrations were of a local order, and they did not seemingly stir up their fellow men to oppose the established order of things, not so much attention was paid to their operations. When, however, these Negroes of unusual power preached with such force as to excite not only the blacks but the whites, steps were generally taken to silence these speakers heralding the coming of a new day. This opposition on the part of the whites apparently grew more strenuous upon the attainment of independence. As British subjects, they had more feeling of toleration for the rise of the Negro in the church than they had after the colonies became independent. While struggling for liberty themselves, even for religious freedom, these Americans were not willing to grant others what they themselves desired. The attitude of most Americans then, unlike that of some of the British, seemed to be that the good things of this life were intended as special boons for a particular race.
The efforts to establish the early churches of South Carolina and Georgia are cases in evidence. The first Negro Baptist Church in America, according to Dr. W. H. Brooks, was founded by one Mr. Palmer at Silver Bluff across the river from Augusta, Georgia, in the colony of South Carolina, some time between the years 1773 and 1775.
[p. 42]
This group was fortunate in having the kind master, George Galphin, who became a patron of this congregation. He permitted David George to be ordained for this special work after having formerly allowed George Liele to preach there during these early years. Upon the evacuation of Savannah by the Americans in 1778, the Silver Bluff Church was driven into exile. Called upon to decide whether they would support the American or British cause, friend separated from friend and sometimes master from slave. When Galphin, a patriot, abandoned his slaves in his flight for refuge from the British, David George and fifty of these slaves went over to the British in Savannah where they were freed. David George returned to South Carolina and resided for a time in Charleston, from which he went, in 1782, to Nova Scotia, where he abode for ten years, preaching to Baptist congregations at Shelburn, Birchtown, Ragged Island, and in St. John, New Brunswick. Because of the inhospitable climate, the Negro slaves who had escaped with their loyal masters crossing the Canadian border to these points in Nova Scotia, went in 1792 to Sierra Leone where they constituted themselves a colony, with David George the founder of their first Baptist Church. After peace was made in 1783, the Silver Bluff Church was revived under the direction of the Rev. Jesse Peter who, unlike George Liele in having departed with his master when
[p. 43]
the British evacuated Savannah in 1782, remained as a slave here in South Carolina to carry forward the work across the river from Augusta in South Carolina.

According to Dr. Walter H. Brooks, a portion of this Silver Bluff Church brought into Savannah, Georgia, at the time of the departure of certain Americans to join the British in 1778, took shape as an organized body under George Liele, who had been the servant of a British officer. It is highly probable that David George and Jesse Peter, who had served these people at Silver Bluff, did not have sufficient influence to secure a permit to preach to them in Savannah, although they did unite with the church there. Out of this effort of George Liele developed what Dr. Brooks considers the first Negro Baptist Church in the city of Savannah, which flourished during the British occupancy from 1779 to the year 1782. The oldest Negro Baptist Church in this country, however, was that of the Silver Bluff Church which, in another meeting place and under a new name, became established at Augusta, having existed from the year 1773 to 1793 before the time of Andrew Bryan's organizing efforts in Savannah.

The struggles of George Liele and Andrew Bryan throw additional light on these early efforts. George Liele was born in Virginia about the year 1750, but soon moved with his master, Henry Sharpe, to Burke County, Georgia, a few
[p. 44]
years before the Revolutionary War. As his master was a deacon of the Baptist church of which Matthew Moore was pastor, George, upon hearing this minister preach from time to time when accompanying his owner, became converted and soon thereafter was baptized by this clergyman. Not long thereafter upon discovering that he had unusual ministerial gifts, this church permitted him to preach upon the plantations along the Savannah river and sometimes to the congregation of the white church to which he belonged. As his master was much more liberal than most of his kind, Liele was permitted to extend his operations down the Savannah river as far as Brampton, Savannah, and Yamacraw, where he preached to the slaves.

His ministerial work became so important that his master finally liberated him that he might serve without interference; but his work was interrupted by the Revolutionary War, during which his master was killed. Upon the death of his master, moreover, some of the heirs to the estate, not being satisfied with the manumission of George Liele, had him thrown into prison, hoping to reënslave him; but Colonel Kirkland, of the British Army, then in control of Savannah, came to his rescue by securing his release from prison. When the British evacuated that city, George Liele went with them to Jamaica, indenturing himself to Colonel Kirkland as a servant for the amount of money necessary to pay his transportation.
[p. 45]
[3] Before leaving Savannah, however, fortune brought it to pass that the vessel in which he embarked was detained for some weeks near Tybee Island, not far from the mouth of the Savannah river. While waiting there he came to the city of Savannah and baptized Andrew Bryan and his wife Hannah, Kate Hogg, and Hagar Simpson, who became the founders of the first African Baptist Church in Savannah.

When George Liele landed at Kingston he was, upon the recommendation of Colonel Kirkland to General Campbell, the Governor of Jamaica, employed to work out the money for which he had been indentured. Upon discharging the debt he obtained for himself and family a certificate of manumission and was free in 1784 to begin his work as a preacher. He preached first in a private home to a small congregation and then organized a church with four men who had emigrated from the American colonies. Delivering with power a message of such telling effect as the first dissenter to undertake the establishment of a liberal sect in the midst of communicants of the established church of England, he soon found his meetings interrupted and himself cruelly persecuted. Frequently memorialized for a grant of religious freedom, however, the Jamaica Assembly finally permitted George Liele to proceed with his work.
[p. 46]
Within a few years he had a following of about 500 communicants, and with the help of a number of inspired deacons and elders extended the work far into the rural districts. In addition to his ministerial work he administered the affairs of these various groups, taught a free school, and conducted a business at which he earned his living.

At first this work was largely inspirational, stirring up the people here and there; and many thought that it would be a movement of short duration: but becoming convinced that this was the real way of salvation and life, persons adhering to this new creed contributed sufficiently to its support to give it a standing in the community. Within a few years we hear of the purchase for a sum of nearly 155 pounds of about three acres of land at the east end of Kingston, on which they built a church. When success had crowned his efforts in Jamaica, he took steps toward the establishment of an edifice at Spanish Town, which was completed a few years later. The records show too that he interested in his cause some men of influence like Mr. Steven A. Cook, a member of the Jamaica Assembly, who solicited funds for him in England. Of him Mr. Cook bears this testimony: "He is a very industrious man, decent, humble in his manners, and, I think, a good man." Contemporaries speak of his family life as pleasant. He had a wife and four children, three boys and a girl. He was not a well educated man, but he found time to read some good literature.
[p. 47]

The unusual tact of George Liele was the key to his success. He seemed to know how to handle men diplomatically, but some of his policy may be subject to criticism. Unlike so many Baptist and Methodist missionaries who came forward preaching freedom of body and mind and soul to all men and thereby stirring up the slaves in certain parts, George Liele would not receive any slaves who did not have permission of their owners, and instead of directing attention to their wrongs, conveyed to them the mere message of Christ. His influence among the masters and overseers became unusual, and the membership of his church rapidly increased. No literature was used and no instruction given until it had at first been shown to the members of the legislature, the magistrates, and the justices to secure their permission beforehand. One of the masters, speaking of the wholesome influence of Liele's preaching, said that he did not need to employ an assistant nor to make use of the whip whether he was at home or elsewhere, as his slaves were industrious and obedient, and lived together in unity, brotherly love, and peace.

The next pioneer preacher of worth among the Negroes was Andrew Bryan, George Liele's successor in Georgia. Andrew Bryan was born a slave in 1737 at Goose Creek, South Carolina, about sixteen miles from Charleston. He was later brought to Savannah, Georgia, where, as stated above, he came under the influence of the
[p. 48]
preaching of George Liele. He at first commenced by public exhortations and prayer meetings at Brampton. Nine months after the departure of George Liele, Bryan began to preach to congregations of black and white people at Savannah. Moved by his convincing message, his master and other whites encouraged him in his chosen field, inasmuch as the influence he had upon slaves was salutary. He was thereafter permitted to erect on the land of Mr. Edward Davis at Yamacraw a rough wooden building of which his group was soon artfully dispossessed. As his ministrations were opposed by others who did not like this simple faith, unusual persecution soon followed. Bryan's adherents were not permitted to hold frequent meetings, and in trying to evade this regulation by assembling in the swamps, they ran the risk of rigid discipline. With the aid of his brother Sampson, Andrew Bryan, however, gradually held this group together. At first it was small; but finally sufficiently large to receive the attention of the Rev. Thomas Burt in 1785, and that of the Rev. Abraham Marshall of Kioke in 1788. The latter then baptized forty-five additional members of this congregation, and on January 20, 1788, organized them as a church and ordained Andrew Bryan as a minister with full authority to preach the gospel and to administer the ordinances of the Baptist church.

This recognition of Bryan as a minister, however, did not solve all of his problems. The
[p. 49]
greater his influence among the slaves, the more the masters were inclined to believe that his work could result only in that of servile insurrection. It became more difficult, therefore, for slaves to attend his meetings; the patrols whipped them sometimes even when they had passes, and finally a large number of the members were arrested and severely punished. The culmination was that Andrew Bryan, their pastor himself, 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; but Bryan, in the midst of his torture, declared that he rejoiced not only to be whipped but would freely suffer death for the cause of Jesus Christ." Accused of sinister plans, Andrew Bryan and his brother Sampson were, upon the complaint of their traducers, imprisoned and dispossessed of their meeting house. Lorenzo Dow, an eccentric itinerant preacher appearing in Savannah about this time, preached at Bryan's church to show not only his compassion for Bryan's waiting congregation, but his disapproval of the persecution to which this apostle was subjected.

Jonathan Bryan, the master of Andrew and Sampson, insisting that they were the victims of prejudice and wickedness, however, secured for them a hearing. They came before the Justices of the Inferior Court of Chatham County, Henry Osborne, James Haversham, and James Montague,
[p. 50]
who, finding no criminal intent in their efforts, ordered that they be released. They were then permitted by their master to resume worship in the barn on his plantation, but persecution followed them even there, where they were surrounded by spies and eavesdroppers. This continued until one of the eavesdroppers, upon listening to what was going on among these communicants at Andrew Bryan's private home, heard this man of God earnestly praying for the men who had so mercilessly used him. This enlisted so much sympathy among the people kindly disposed that the chief justice of the court, before whom they had been brought, granted them permission to continue their worship of God at any time between sunrise and sunset. They held meetings at Brampton about two years, during which they made a number of influential friends among the whites, who, along with the communicants of this group, assisted Bryan in raising funds to purchase a lot upon which to begin the erection of a church in 1794. The first African church stood for years on this lot on what is now known as Mill Street, running to Indian Street Lane in Savannah.

Andrew Bryan faced another crisis upon the death of Jonathan Bryan, his master. He succeeded, however, in emerging as a free man, the heirs of the estate having given him an opportunity to purchase his freedom for fifty pounds. Fortune prospered him thereafter to the extent
[p. 51]
that he soon bought in Yamacraw a lot on which he built a residence not far from the place of worship. Upon the final division of the Bryan estate it developed that the church building was still controlled by that family, but the worship of these communicants continued there under the supervision of the whites without serious interruption. The membership had then reached 700.

Bryan soon obtained a position of influence in spite of all of his difficulties, as is evidenced by his own testimony in addressing his coworker, Dr. Rippon, in 1800. He said: "With much pleasure I inform you, dear sir, that I enjoy good health, and am strong in body, at the age of sixty-three years, and am blessed with a pious wife, whose freedom I have obtained, and an only daughter and child, who is married to a free man, though she, and consequently under our laws, her seven children, five sons and two daughters, are slaves. By a kind Providence I am well provided for, as to worldly comforts (though I have had very little given me as a minister), having a house and lot in this city, besides the land on which several buildings stand, for which I receive a small rent, and a fifty-acre tract of land, with all necessary buildings, four miles in the country, and eight slaves; for whose education and happiness I am enabled through mercy to provide."

As this congregation continued to increase, Andrew Bryan secured the services of his brother as an assistant pastor. He planned, moreover, to
[p. 52]
divide the church whenever the membership became too large for him to serve it efficiently. This was what led to the organization of the Second African Baptist Church of Savannah, with Henry Francis, a slave of Colonel Leroy Hamilton, as pastor. As the head of this congregation, Francis manifested power of remarkable leadership, and soon thereafter purchased his freedom to devote all of his time to his congregation. Bryan's church was further divided upon reaching the stage of having an unwieldy number, when there emerged from it the Third African Baptist Church. Bryan's church, moreover, became in the course of time the beacon light in the Negro religious life of Georgia. From this center went other workers into the inviting fields of that State, as to Augusta, where a flourishing Baptist church was established. This condition obtained until the Negro preacher became circumscribed during the thirties and forties by laws intended to prevent such disturbances as were caused by Nat Turner in Southampton County, Virginia. Andrew Bryan, however, did not live to see this. He passed away in 1812, respected by all who knew him and loved by his numerous followers. The position which he finally attained in the esteem and the respect of the community is well illustrated by the honor shown him by the following resolutions of the Savannah Baptist Association (white) on the occasion of his death:
[p. 53]

"The 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 whom, through his instrumentality, were brought to a knowledge of the truth as `it is in Jesus.' He closed his extensively useful and amazingly luminous course in the lively exercise of faith and in the joyful hope of a happy immortality."

In those parts of the South where the proslavery sentiment was not developed so early as in Georgia, the Baptists were able to give their Negro communicants more consideration. After this denomination had won toleration in Virginia, its leaders experienced much less difficulty in proselyting Negroes than in the case of other communicants. From 1770 to 1790 Negro preachers, thanks to the pioneer work of a man of color, Rev. Mr. Moses, were in charge of congregations in Charles City, Petersburg, Williamsburg, and Allen's Creek, in Lunenburg County. In 1801 Gowan Pamphlet of that State was the pastor of a progressive Baptist church in Williamsburg, some members of which could read, write and keep accounts. William Lemon was about this time chosen by a white congregation to serve at the Pettsworth or Gloucester church in that State.

In Portsmouth, Virginia, a Negro Baptist
[p. 54]
preacher attained unusual distinction. There the blacks and whites belonging to the same Baptist church experienced very little difficulty in their acceptance of each other on the basis of religious equality. They were constituted a church by the Association held in Isle of Wight County in 1789, and after the service of a number of pioneer ministers the church called one Thomas Armistead. The church fell into bad hands a few years thereafter and suffered a decline under one Frost, a Baptist preacher, who in the propagation of the doctrines of free will caused unusual excitement. This did not subside until he, according to the contemporaries, was stricken by the hand of God. While looking out for another pastor there came to this community, in 1795, from Northampton County, a black preacher whose name was Josiah Bishop. He preached with such fervor and with such success that the whites as well as the blacks hung, as it were, upon his words. He easily rallied the scattered forces of the church, revived their spirits, and lifted high the banner of the gospel. So impressed was the congregation with his work that the church gave Josiah Bishop the money with which to purchase his freedom and soon thereafter bought his wife and his eldest son.

It is said that his preaching was much admired by both saints and sinners wherever he went. "As a stranger," say Lemuel Burkett and Jesse Reed in their Concise History of the Kehukee Baptist Association, "few received equal degree of liberality
[p. 55]
with him." They were, therefore, advised, "that whereas the black brethren in the church seemed anxious for a vote in the conference that it would be best to consider the black people as a wing of the body, and Josiah Bishop to take over sight of them, as this church, at that time, fellowshiped a number of Negroes. The black people at first seemed pleased with the proposition, but soon repented and came and told the deacons they were afraid that matters might turn up disagreeable to them and dishonoring to God, and said that they would be subordinate to the white brethren, if they would let them continue as they were, which was consented to." Josiah Bishop, of course, could not long remain as the pastor of a mixed church in the slaveholding colony of Virginia. After toiling successfully for a short period in that city, he moved to Baltimore, where he helped to promote the cause of the rising Baptists in that city. When his work was well done there, he moved to the city of New York, where during 1810 and 1811 he served as the pastor of the Abyssinian Baptist Church.

Pioneering in this same field in 1792 was the famous "Uncle Jack," a full-blooded African, recognized by the whites as a forceful preacher of the gospel in the Baptist Church. For some years he preached from plantation to plantation, moving so many to repentance that the white citizens in appreciation of his worth had him licensed to preach and raised a fund with which they purchased
[p. 56]
his freedom. They bought him a small farm in Virginia, where for more than 40 years he continued his ministry as an instrument in the conversion of a large number of white people.

Contemporaneous with Uncle Jack was Henry Evans, a free Negro of Virginia. On his way to Charleston, South Carolina, to work at the trade of shoemaking, Evans happened to stop at Fayetteville, North Carolina. Having been licensed as a local preacher in the Methodist Church, he tarried there to work among the people, whose deplorable condition excited his sympathy. At first he worked at his trade and preached on Sunday. The town council, feeling that he was a public danger, ordered him to refrain from preaching. Whereupon he began to hold secret meetings. His preaching became so effective, however, and so many white persons attended his meetings, that the official opposition yielded sufficiently to have a regular Methodist Church organized there in 1790. The edifice was so constructed as to provide quarters for Evans, who remained there until his death in 1810, although a white minister was in actual charge of the church.

From the Methodists there emerged another such preacher, Black Harry, who, accompanying Mr. Asbury, learned from him to preach more forcefully than Asbury himself. According to a contemporary, Harry was "small, very black, keen-eyed, possessing great volubility of tongue; and, although illiterate so that he could not read,"
[p. 57]
was one of the most popular preachers of that age. Upon hearing Harry preach, Dr. Benjamin Rush pronounced him the greatest orator in America. Desiring Harry to accompany him in 1782, Bishop Asbury made the request, saying that the way to have a very large congregation was to give out that Harry was to preach, as more would come to hear Harry than to hear Bishop Asbury. On one occasion in Wilmington, Delaware, where the cause of the Methodist was unpopular, a large number of persons came out of curiosity to hear Bishop Asbury. But, as the auditorium was already taxed to its fullest capacity, they could only hear from the outside. At the conclusion of the exercises, they said, without having seen the speaker: "If all Methodist preachers can preach like the Bishop, we should like to be constant hearers." Some one present replied: "That was not the Bishop, but the Bishop's servant that you heard." This, to be sure, had the desired effect, for these inquirers concluded: "If such be the servant, what must the master be?" "The truth was," says John Ledman in his History of the Rise of Methodism in America, "that Harry was a more popular speaker than Mr. Asbury or almost any one else in his day." In this same capacity Harry accompanied and preached with not only Mr. Asbury but with Garretson, Watcote, and Dr. Coke.

"After he had moved on the tide of popularity for a number of years," says John Ledman, "he
[p. 58]
fell by wine, one of the strong enemies of both ministers and people. And now, alas! this popular preacher was a drunken ragpicker in the streets of Philadelphia. But we will not leave him here. One evening Harry started down the Neck, below Southwark, determined to remain there until his backslidings were healed. Under a tree he wrestled with God in prayer. Sometime that night God restored to him the joys of his salvation. From this time Harry continued faithful; though he could not stand before the people with that pleasing confidence as a public speaker that he had before his fall. About the year 1810 Harry finished his course; and, it is believed, made a good end. An unusually large number of people, both white and colored, followed his body to its last resting place, in a free burying ground in Kensington."

Among the pioneer Negro preachers one of the most interesting was John Stewart. He was born of free parents in Powhatan County, Virginia, where he received some religious training and attended a school during the winter, thus securing to him so much mental development by the time of reaching maturity that he could make a living much more easily than some of his fellows. This early training, however, did not seem to restrain him from certain temptations of this life; for, in going away from home to make his career, he fell a victim to bad habits, becoming a dissolute drunkard, drifting here and there.
[p. 59]
Finally he came to Marietta, Ohio, where under the influence of the gospel as it was preached among his lowly people in that center, he was converted and united with the Methodist Episcopal Church. He then became a man of very regular habits and devoted much of his time to meditation and prayer. On a certain occasion he said, "I heard a voice like a woman's singing and praising the Lord, while straight from the northern sky, which was filled with a great radiance, came a man's voice, saying, `You must declare my counsel faithfully,' and I found myself standing on my feet speaking as to a congregation." He felt that this was a call to preach, but at first resisted the influence, hoping to escape therefrom. Having fallen sick not long thereafter, however, he looked upon this as a punishment and responded to the voices that he heard, overcoming his fears. Having his mind thoroughly made up, he set off then to preach the gospel, steering, as he said, "my course sometimes by the road, sometimes through the cities, until I came to Goshen, where I found the Delaware Indians."

He preached and sang among these people for a short period, and finally returned to Marietta. He was again summoned by the voices in the night impelling him to make another pilgrimage. This time he drifted into a settlement of whites, to whom he preached with much success, moving many of them to repentance and organizing them as a church. He then proceeded to Upper Sandusky,
[p. 60]
the home of the Wyandot Indians, who, having never received the gospel, although the Roman Catholics had unsuccessfully tried to evangelize them, had fallen back into a worse state of heathenism and especially drunkenness, resulting from the vices imported by traders. Here he had the opposition of William Walker, the government agent, who did not take well to his message, but on being converted very soon thereafter, Walker gave Stewart less trouble in reaching the Indians. Another great hindrance, however, was the coming of the other white traders, who prospered by the liquor traffic that they carried on with these Indians. At first they tried to show that Stewart was not properly authorized as a minister and should be denied the right to preach; but having then the support of William Walker, the zealous missionary succeeded in delivering his message. Some of the Indians, too, felt that the gospel which he preached was not intended for the Indians but for the white man, although Stewart endeavored to show that this boon was for all nations and for all people. He persisted in holding his position, and in the end success crowned his efforts in bringing about the conversion of all of the prominent chiefs of this tribe.

It is said that because of this success his enemies contrived to discourage him. They prepared for an unusually great celebration in accordance with the festive ideas of the Indians, trying to bring them back to their old habits. Becoming
[p. 61]
discouraged, John Stewart preached his farewell sermon and returned to Marietta. But he came back to Upper Sandusky after an absence of a few months and devoted the rest of his life to work among the Wyandot Indians. Fortunately he was then filled with enthusiasm and the word which he preached did not return void. As his mission was then a success, he appealed for help to the higher conference, then meeting at Urbana, in March, 1817. J. B. Finley was chosen to work in this field. Stewart had planned for a thorough elevation of these people, including industrial training, which centered around the erection of a sawmill and the purchase of a farm upon which he taught agriculture. A log structure was soon built for school purposes, and there soon followed Miss Harriet Stubbs, who volunteered to teach the Indians. Subsequent reports show that the work was in good condition in 1822. The religion of Jesus Christ was flourishing and everywhere the Indians were living upright lives. At this time, however, Stewart's health had failed him, as he had well run his course, having been exposed to all sorts of hardships. He passed away on the 17th of December, his hand in that of his wife. His last words, addressed to the sorrowing people about his bed, were: "Oh, be faithful."

Lemuel Haynes, another pioneer preacher, was born July 18, 1753, at West Hartford, Connecticut. His father was a man of unmingled African extraction
[p. 62]
and his mother a white woman of respectable New England ancestry. As he was a natural son, the mother abandoned him in infancy, but he fortunately found asylum at the home of one Haynes, whose name he took and with whom he lived until at the age of five months, when he was bound out to David Rose of Granville, Massachusetts, where Lemuel grew to manhood.

Lemuel was given the rudimentary training in the backwoods schools of the community, in which he learned to read and write. These meager advantages led him to seek an extension of his knowledge through the reading of good books. As these were scarce, he had to be content with the Bible, the Psalter, the writings of Watts and Doddridge, and Young's Night Thoughts. Before his education could be completed, however, Lemuel, having been prostrated with grief because of the loss of the wife of his kind master, entered the continental army, first as a minute man in 1774 and then as a regular soldier after the battle of Lexington.

Returning from the war, Lemuel engaged in agriculture; but he had early been given a pious trend and soon decided to study theology in anticipation of the designs of Providence concerning him. For some time he had been accustomed to read the Bible and sermons of others on the occasions of conducting family prayers in the home of David Rose. From this exercise he mustered sufficient courage to read one of his own sermons, and
[p. 63]
finally to preach before the local congregations, which marveled at the power of his words. To prepare himself thoroughly to preach, Haynes once planned to attend Dartmouth College, but shrank from it. After studying privately under Daniel Farrand of Canaan, Connecticut, and William Bradford of Wintonbury, Haynes spent a short period teaching a school for whites. He was licensed to preach in the Congregational Church in 1780 and was ordained soon thereafter, beginning his ministry at Middle Granville, where he labored five years. Here Bessie Babbit, a white woman of considerable education and piety, offered him her heart and they were married in 1783.

From this small charge Haynes was called to Torrington, Connecticut. A leading citizen was much displeased that the church should have a "nigger minister," and to show his lack of respect for the new incumbent this man went into the church and sat with his hat on. "He had not preached far," said the man, "when I thought I saw the whitest man I ever knew in that pulpit, and I tossed my hat under the pew." Haynes was then called to take charge of the Congregational Church in West Rutland. Here his usefulness was appreciated and his efforts were extended to other towns through his revivals, one of the most successful of which he conducted in Pittsfield. Having developed such power, he was employed, in 1804, by the Connecticut Missionary Society to
[p. 64]
labor in the destitute sections of Vermont. In 1809 he was appointed to a similar service by the Vermont Missionary Society. In 1814 he preached extensively in Connecticut, appearing before crowded houses, having in his audience on one occasion President Dwight of Yale.

With such standing in the church Haynes was expected to manifest interest in the great questions at issue in New England. One of these was the Stoddardian principle of admitting moral persons without credible evidences of grace, to the Lord's Supper, and the half-way covenant by which parents though not admitted to the Lord's Supper were encouraged to offer their children in baptism. In this debate Haynes, with his eloquence and logic, vanquished the famous Hosea Ballou by his powerful sermon based on the text Ye shall not surely die. There was also a difference of opinion with respect to the operations of the Holy Spirit, but Haynes stood with Edwards and Whitefield. Being thus active in dispelling clouds of doubt, he brought many back to a more righteous conduct.

Becoming involved in the partisan strife which characterized the rise of political parties after Washington's inauguration, Haynes alienated the affections of some of his communicants by his bold advocacy of the principle conducive to a strong national government as administered in the beginning by George Washington, whose policies Haynes admired. He then left West Rutland and
[p. 65]
preached a while in Manchester, Vermont, until 1822, when he accepted a call to Granville, New York. There he spent usefully the last eleven years of his life.

In spite of the fact that Lemuel Haynes was working altogether among white people, however, he was successful wherever he was stationed. His eloquence and Christian nobility won him much attention. "He always showed himself a man of a feeling heart, sensibly affected by human suffering," says Cooley, his biographer. "At home he was industrious, his family government was parental. He was the embodiment of piety and honesty." Churches and associations were strengthened by his labors. Their membership increased and the influence of the gospel was extended. So lived and died one of the noblest of the New England Congregational ministers of a century ago. Of illegitimate birth, and of no advantageous circumstances of family, rank or station, he became one of the choicest instruments of Christ. His face betrayed his race and blood, and his life revealed his Lord.

There served as a pioneer worker for the Presbyterians John Gloucester, who founded the first African Presbyterian Church in Philadelphia in 1807. According to Gillett's History of the Presbyterian Church in the United States, this church owed its existence, and for many years its continued support, largely to the "Evangelical Society of Philadelphia," organized upon the recommendation
[p. 66]
and influence of Dr. Alexander. "Its first pastor, although never installed," says Gillett, "was John Gloucester, a slave of Dr. Blackburn of Tennessee. He had attracted the attention of the latter, under whose preaching he was converted, by his piety and natural gifts, and by him was purchased, and encouraged to study with a view to the ministry. After having been licensed and ordained by the Union Presbytery, he was, in 1818, received from that body by the Philadelphia Presbytery, and, under the patronage of the `Evangelical Society,' continued in charge of the African Church until his death in 1822. The house of worship, located on the corner of Shippen and Seventh Streets, was completed in 1811."

"Mr. Gloucester first commenced his missionary efforts by preaching in private houses," continues Gillett, "but these were soon found insufficient to accommodate his congregations. A school-house was procured near the site of the future edifice; but in clear weather he preached in the open air. Possessed of a strong and musical voice, he would take his stand on the corner of Shippen and Seventh Streets, and while singing a hymn would gather around him many besides his regular hearers, and hold their attention till he was prepared to commence his exercises. Possessed of a stout, athletic frame, and characterized by prudence, forbearance, and a fervent piety, he labored with unremitting zeal, securing the
[p. 67]
confidence and respect of his brethren of the Presbytery, and building up the congregation which he had gathered. His freedom was granted him by Dr. Blackburn, and by his own application he secured the means in England and this country to purchase his family. He is said to have been a man of strong mind, mighty of prayer, and of such fervor and energy in wrestling supplication that persons sometimes fell under his power, convicted of sin."

To this class of Negro preachers in the South belongs John Chavis, mentioned in another connection below. Chavis was a full-blooded Negro of dark brown color, born probably near Oxford, Granville County, North Carolina, about 1763. From a youth he impressed the public as a man of unusual power and was, therefore, sent by his friends to Princeton to see if a Negro could take a collegiate education. Some have said that he was never a regularly enrolled student at Princeton. The records, however, show that he was under the direction of Dr. Witherspoon, who was soon convinced that the experiment "would issue favorably." In keeping with the course of study of that time, he was chiefly interested in the classics. In these fields he easily took rank as a good Latin and a fair Greek scholar. Exactly how much work he did in the field of theology is not known, but as the line drawn between theology and classical studies at that time was not very
[p. 68]
definite, he could easily lay a foundation for work in the ministry, and especially so if his instruction were under the direction of one man, who would shape his course of study in keeping with his practical needs rather than in conformity with the formal training of the school.

Whether Chavis was sent to Princeton to make a minister of him or not, however, he very soon bestirred himself in that direction. From Princeton he went to Lexington, Virginia, to preach. In the records of the Presbyterians for 1801, Chavis is referred to as "a black man of prudence and piety." "For his better direction in the discharge of duties which are attended with many circumstances of delicacy and difficulty" some prudential instructions were issued to him by the General Assembly, "governing himself by which the knowledge of religion among the Negroes might be made more and more to strengthen the order of the society." The annals of the year 1801 report him in the service of the Hanover Presbytery as a "riding missionary under the direction of the General Assembly." He was very soon stationed in Lexington as a recognized preacher of official status working among his own people. In 1805, however, he returned to his native State, where as a result of the close relations existing between the whites and blacks and his power as an expounder of the gospel, he preached to large congregations of both races.

Referring to his career, Paul C. Cameron, a
[p. 69]
son of Judge Duncan of North Carolina, said: "In my boyhood life at my father's home I often saw John Chavis, a venerable old Negro man, recognized as a freeman and as a preacher or clergyman of the Presbyterian Church. As such he was received by my father and treated with kindness and consideration, and respected as a man of education, good sense and most estimable character." Mr. George Wortham, a lawyer of Granville County, said: "I have heard him read and explain the Scriptures to my father's family repeatedly. His English was remarkably pure, containing no `Negroisms'; his manner was impressive, his explanations clear and concise, and his views, as I then thought and still think, entirely orthodox. He was said to have been an acceptable preacher, his sermons abounding in strong common sense views and happy illustrations, without any effort at oratory or sensational appeals to the passions of his hearers."

In North Carolina the disastrous result of the reaction against the Negroes handicapped Chavis in his work. As a result of the fear of servile insurrection among the slaves after Nat Turner's uprising, the exercise of the gift of preaching was prohibited to Negroes in North Carolina. Chavis thereafter devoted himself to teaching, maintaining classical schools for white persons in Granville, Wake, and Chatham counties. He was patronized by the most aristocratic white people of that State. In the end he counted among his
[p. 70]
former students W. P. Mangum, afterward United States Senator; P. H. Mangum, his brother; Archibald and John Henderson, sons of Chief Justice Henderson; Charles Manly, later Governor of that commonwealth, and Dr. James L. Wortham of Oxford, North Carolina.
[p. NA]

Notes

[p. nts]

Note from page 45: 3 Departing under similar circumstances at the same time, went Rev. Mr. Amos, a product of the same Christian environment, directing his course to New Providence, Bahama Islands, British West Indies, where he established a flourishing Baptist Church.