REV. C. O. BOOTHE, D. D.
Author of “Plain Theology.”

THE
CYCLOPEDIA
OF THE
Colored Baptists of Alabama

Their Leaders and Their Work

BY Charles Octavius Boothe, D. D.

Author of “Plain Theology for Plain People.”

BIRMINGHAM:
Alabama Publishing Company.
1895

Copyright 1895
By Rev. C. O. Boothe, D. D.

INDEX TO ILLUSTRATIONS.

TABLE OF CONTENTS.

AUTOBIOGRAPHY OF THE AUTHOR.

Possibly some one may desire at some time and for some reason to know something of the author of this book, and therefore he submits the following short statement:

Lineage and Nativity.—His great-grandmother was born on the west coast of Africa and was brought a slave to Virginia, where his grandmother was born. Ere his grandmother had reached her maturity of womanhood, she was sold into Georgia, where his mother was born. While his mother was still a child, she and her mother were carried to Mobile county, Ala., by a Mr. Nathan Howard. In this county, on a lonely looking sand hill amid pine forests, on June 13, 1845, the writer made his advent into this world. (In this year, 1845, the Baptists of America divided.)

Early Recollections.—Stored away in my earliest memories I find: (1) The songs and family prayers of my step-grandfather, a pure African, who had not only learned to read his Bible and hymn book, but had also learned the rudiments of vocal music sufficiently well to teach the art of singing. (2) The tender and constant attention of an old white lady (the only white person on the place), who took my hand as she went out to look after the nests of the domestic fowls and to gather a dish of ripe fruit. (3) A Baptist church in the forest, where white and colored people sat together to commune and to wash each other’s feet. (4) The saintly face and pure life of my grandmother, to whom white and black went for prayer and for comfort in the times of their sorrows. (5) A tin-plate containing the alphabet, from which at the age of 3 years, I learned the English letters. (6) The death of the old white lady, and the severing from dear grandmother and the old home. (7) My introduction at the age of 6 years to the family of Nathan Howard, Jr., where things were not altogether as tender toward me as at the old home, and where I came more into associations with books and with life’s sterner facts. The teachers who boarded here at my new home became my instructors, and so I was soon reading and writing fairly well. Here, listening to the reading of the Bible, I was drawn toward it, and began to read it for myself. The gospel story bound me to it with cords which nothing has been able to break. At the close of my eighth year I began to seek the Lord by prayer and supplication, and have, from that time to this, continued my secret devotions and strivings after truth. My association with Col. James S. Terrel, the brother of Judge S. H. Terrel, of Clark county, Miss., at the age of 14, as office boy in his law office, gave me a still broader range of books. I think I can say that the Colonel and I really loved each other.

I am not sure that I know just when I was regenerated, as my childhood prayers were often attended with refreshing seasons of love and joy. But my life was too often very un-christian, breaking out into the wildest rages of bad temper, which was followed by weeping and remorse. In 1865, however, I reached an experience of grace which so strengthened me as to fix me on the side of the people of God. I went at once to reading the scriptures in public and leading prayer meetings; notwithstanding this, I was not baptized until March, 1866, by Rev. O. D. Bowen, of Shubuta, Miss. I was ordained in the St. Louis Street Church, Mobile, December, 1868, by Revs. Charles Leavens and Philip Gambrell.

I taught school for the Freedmen’s Bureau in 1867—taught various schools under our public school system. I have been pastor of the First Colored Baptist Church, Meridian, Miss., Dexter Avenue Church, Montgomery, and held various State positions. The only time I have spent at school was spent in Meharry, the medical department of the Central Tennessee College.

C. O. BOOTHE.

Rev. J. Q. A. Wilhite, Pastor Sixth Avenue Baptist Church, Birmingham, Ala.

PREFACE.

This effort to give substantial and favorable testimony in the interest of the men and work of the Colored Baptists of Alabama grows out of certain aims and purposes, such as:

1. The desire to produce a picture of the negro associated with the gospel under the regime of slavery. Such a picture will serve to turn our eyes upon the social, moral and religious forces of the dark times and their fruits in the negro’s life.

2. The desire to make comparisons—to compare the colored man of 1865 with the colored man of 1895. Such a comparison will help the black man himself to see whether or not he is a growing man or a waning man. It will also serve to show the same thing to the friend and to the foe. “Appeals to Pharaoh and to Cæsar” are not so wise as appeals to facts, which prove the negro to be man just as other races are man.

The book is not all history, nor is it all biography; it is something of both and it is more. It gives certain information which can neither rank as history nor as biography: it is the record of special operations in the denomination in different sections of the State with a view to showing the mental status now prevailing. I have been engaged with the book for the past seven years, during which time I have searched and gleaned as best I could; I have not tried to obtain everything, nor have I had space to talk of every person who deserved honorable mention. To do this would require too large a book. I could not do more than get enough together to “round out” my testimony. Where I have spoken of anything that touches our white brethren or the white people, it has been in tenderest love for them, though my language has been plain and seemingly bold. I think I can risk the statement that I have no “race prejudice:” all men are in a sense my brethren and I am brother to all men—akin to Christ, akin to me.

If a brother among us deserving mention should not appear, remember that many failed to report to me as I desired them to do, and that I felt I could not do more than give what would make a full showing of our State. Those names that came after the work was done had to be put into a supplement.

It will be seen, therefore, that the purpose which gives birth to this little book is not a desire to present a “vain show” of names, appealing to pride for the sake of gain; but, that it is an humble aim to accomplish some good. It is an attempt to answer the questions: “From whence have we come? What have we done? What have we attained to? What are the possibilities before us?” The book is intended to be a simple statement of facts; which facts, it is believed, will be a sufficient apology for their appearance in book form. The reader may expect faults in arrangement and errors in composition, but it is to be hoped that the sweetness and beauty of the flower will not be rejected because of the thorns upon the stem which bears them. I have not tried to tell everything. If I speak of individuals, it is with a view to giving some of their best things, best deeds, etc. “Straws show which way the wind is blowing,” it is said; hence only enough of each biographical sketch is given to show the status and trend of the person spoken of. We are too young, as a people, to make lengthy biography. Coming times will give us this form of literature. It will be remembered that this short period suffices to give only a nucleal point in the matter of writings. I have churned the milk with an eye to obtaining the butter—the richest and best we have. My selection of material may not be the very best, but something is better than nothing, and I have done the best I could under the circumstances.

With these prefatory remarks, I present you the rose with its thorns, trusting that God will give sweetness and beauty to the former and allow the latter to do no harm. I cheerfully record my debt of gratitude to my faithful wife, Mattie Alice, who has been in this labor, as in all others, my abiding, sure support.

HISTORY
OF THE
COLORED BAPTISTS OF ALABAMA.

I. INTRODUCTION.

ORIGIN.

In turning to the subject under consideration it seems fitting that we should first review those facts and events which gave us our denominational existence. Such a course, it seems to the writer, will serve to give us a proper “setting.” It is not definitely known just when, where and by whom, Baptist principles were first propagated upon the American continent; it is, however, an historic fact that these principles assumed organic form in Providence, R. I., in 1639, in the constitution of a Baptist church under Roger Williams as pastor. Other churches soon followed, out of the union of which there early rose Associations, Conventions and Missionary Societies.

In 1620, nineteen years before the organization of the church in Providence, the African was brought into Virginia as a slave. The North and the South joined heartily in the work of binding their black brother with the chains of cruel bondage. Thus the naked savage was taken from his freedom and from his gods and chained to the chariot wheels of Christian (?) civilization to be coerced, dragged into new observations, new experiences, and a new life.

CHANGES.

In order to give a glancing look at the progress and decline of slavery in the North, and at the sort of fruit the gospel was bearing in the soul and conduct of the slave, I copy the following from the “Baptist Home Missions in America” (Jubilee volume):

“By 1776 there were about 300,000 slaves in America. In 1793 there were comparatively few slaves to be found in the Northern States. * * * In 1790 there were 697,897 slaves in the United States; of this number there were 17 in Vermont, 158 in New Hampshire, 2,759 in Connecticut, 3,707 in Pennsylvania, 11,423 in New Jersey, and 20,000 in New York. * * * Before 1830 slavery disappeared from all the Northern States. In Vermont it was abolished in 1777; in Massachusetts in 1780; while acts for the gradual emancipation of slaves were passed in other States—in New York, 1799; in New Jersey, 1804. The final act of abolition in New York being passed in 1817, declaring all slaves free on July 4, 1827.

“The native African, fresh from his fetich worship, and incapable of comprehending even common religious statements, seemed an unpromising subject even for the Christian philanthropist. But, though degraded, he is recognized as human, sinful, accountable, in need and capable of redemption through Christ. The obligation to bring him to a knowledge of the truth as it is in Christ, is practically recognized by many Christian ministers as well as by many pious masters and mistresses. At family devotions in many Christian households the domestics are called in to hear the Scriptures read and bow reverently as prayer is offered to God. On Sunday in the same meeting house master and slave listen to the same sermon. Those who give evidence of conversion are received into the church on relation of their experience after baptism, and sit with their masters at the Lord’s table.

“The First Colored Baptist Church of Savannah, Ga., dates its organization from 1788. Other colored Baptist churches appear in various parts of the country; in Portsmouth, Va., in 1798; the Second African of Savannah, in 1803; the Abysinian Church of New York City, in 1803; the African or Independent Church, Boston, Mass., in 1805; First African of Philadelphia, Pa., in 1809; the First African of St. Louis, in 1827; the Ebenezer of New York City, in 1825; the Union Church of Philadelphia, and a church in the District of Columbia, in 1832.” One in Mobile in 1839, of which in 1848, it is said: “They have a fine house of worship built by themselves, and some excellent leaders or licensed preachers among them.”

Hon. A. H. Curtis, Ex-Senator to Alabama Legislature from Perry County.

We have it on good authority, that in 1850, there were in America about 150,000 negro Baptists. Thus we see that in 230 years the gospel of Christ, though hampered by the institution of slavery, had done much to redeem the fetich worshiper from his midnight darkness and consequent spiritual ruin—had done much to induce the black man to obtain and retain God in his knowledge.

Often we come upon plants which refuse to give out their sweetness so long as their parts are unbroken and unbleeding, but which will quickly yield up their odors when bruised. So it is with men. It is worthy of notice that these dark days of slavery gave birth to some strong colored preachers. Among others, the following are mentioned by their white brethren: Rev. George Leile, of South Carolina, who visiting Savannah, Ga., about 1782 or 1783, baptized the famous Rev. Andrew Bryan, of whom the Savannah Association, (white) in 1812, made the following mention: “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 the knowledge of the truth as it is in Jesus.”

In 1820, the Board of the Baptist General Convention of America adopted as their missionaries Revs. Collin Teague and Lot Cary, brethren of color, from the Baptist church of Richmond, Va. These men sailed from Norfolk, Va., to Liberia, Africa, in January, 1821. Rev. Thomas Paul, who was pastor of the church in Boston from 1805 to 1830, is spoken of after a very praiseworthy manner. Touching our own State, we begin at Mobile.

MOBILE.

The rise of the work in the Southern section of Alabama appears in the following, copied from Brother Holcombe’s work, and originally written for the Christian Index, March 10, 1836:

“About 120 years ago a few Frenchmen came here and made the first little opening in the pine forest. Previously to 1817 it was occupied principally as a place of deposit and trade with the Indians. Now its population is not far from 10,000. Eighteen years ago a single steamboat found her way to this port, now forty-five are employed in the Mobile trade. The Baptist church was constituted March, 1835, by J. G. Collins, R. L. Barnes and P. Stout with ten members. Rev. G. F. Heard was called to begin the pastorate February 14, 1836.

“At that time they had no house of worship, but met in the court house, and for a time they met in the house belonging to the African Baptist Church. The African Church is in a prosperous condition; their number is about 90.”

In this city and county the colored people had more liberty and better treatment than in any other section of the State. The free people and those who hired their time often supported schools for the education of their children. Revs. Wm. Dossey, P. Stout, A. Travis, J. H. Schroebel, Mr. Hawthorne and Mr. Spence (all white) are mentioned as pioneers and fathers of the work at this point. Near this old French town, June 13, 1845, the writer was born, and in this county and city he spent the first fourteen years of his life, and many years since. For some years prior to the late civil war, the Stone Street and St. Louis Street churches (colored) were both noted for their numbers and their financial strength.

STONE STREET CHURCH.

This is the “mother church.” The father of the Rev. J. B. Hawthorne, in the early part of their history, served them as pastor, receiving a regular salary of them. At the close of the war, Mr. Spence was their pastor, since which time they have been under the leadership of the Rev. B. J. Burke, a man who in many regards is as strong as he is peculiar. This church, however, has not done much in the way of missions, and not a great deal for education. One of the peculiar customs of the pastor is to “bless children.” Standing in the pulpit, he holds the child up in his arms while he prays God’s blessings upon it.

A case of discipline which came up in this church many years ago, led to the formation of the St. Louis Street Church, and I am sorry to say gave birth to a very bitter sectional feeling between the two bodies, which feeling has long been a blight to the Baptist cause in South Alabama.

This church is stubbornly set against all secret societies, so that no secret society people are allowed in its membership. The pastor is elected for life. For the support of its poor it has a fund which is called the “Church Treasury.”

ST. LOUIS STREET CHURCH.

This church was for many years especially noted for its missionary enterprise. To this church Alabama owes many of her pioneer preachers. The late Rev. Charles Leavens, who was pastor just after the close of the war, sought to send a pioneer, an organizer, into every section of the State. Their present house of worship cost, I am told, about $24,000, and is a two-story brick structure. Since the war their pastors have been: Revs. Charles Leavens, I. Grant, A. Butler, C. C. Richardson, and the present occupant, Rev. Mr. Frazier. This church seems now in full sympathy with its past missionary record, over which no one rejoices more than the writer, since it is from this church that he, under God, received his commission to preach the gospel of the Son of Righteousness.

ST. ANTHONY STREET CHURCH—NOW FRANKLYN STREET.

This church deserves honorable mention. Rev. A. F. Owens led to the purchase of the property on St. Anthony street, and served as pastor for several years—1878 to 1889. Rev. A. N. McEwen, the present pastor, advised the church to sell and purchase at a more desirable point. They are now buying a building on Franklyn street. This church has had an earnest class of workers, who have made great and painful sacrifices for the cause.

UNION CHURCH.

This church is another secession from Stone Street. It, too, has some strong people in it. Rev. A. F. Owens is pastor.

There are other churches around worthy of mention. So much is said only to show the rise and progress of the Baptist cause in this section of Alabama. The great need here is more brotherly love, instead of the bitter prejudice which withers every hope of united effort. Of course, many of the good people are already free from its fearful influence, but far too many are still slaves to it.

Among the founders, or ante-bellum members of the colored Baptist work in Mobile, we find the names of Rev. Charles Leavens and wife, James Somerville, Judge Europe, Thomas Sawyer, Rev. B. J. Burke, and Crawley Johnson.

HUNTSVILLE, MADISON COUNTY.

Here is where our Statehood was born, the Constitution being formed here in 1819. Huntsville is our State’s first capital. Taking Mr. Hosea Holcombe as authority, the first Baptist church organized in Alabama was constituted within a few miles of Huntsville, in 1808. Their constitutional membership was eleven, and Rev. John Nicholson was their first pastor. The first negro Baptist church constituted in this section of the State was the African Baptist Church of Huntsville, organized about the year 1820. I say 1820, for the reason that in 1821 they are recorded as entering into the Flint River Association, with seventy-six members. Rev. William Harris, “a free colored man,” is mentioned as their first pastor. It seems that Brother Harris soon fell under the influence of a white preacher, William Crutcher, and became established in the faith of the Primitive Baptists. Over seventy years have passed away, and still Rev. Bartlett Harris, a grandson of Rev. William Harris, is preaching the “election of grace.” Instead of seventy-six Missionary members, there are now about two thousand Primitives. The Rev. W. H. Gaston is the leading educator among them. He is a man of quiet and humble spirit, and is now trying to establish a school at Huntsville. How we Missionaries need a school in Madison county! Our little Missionary church seems bound hand and foot. At this writing, Rev. Oscar Gray is pastor, and he seems to do as well as circumstances allow.

Perhaps I cannot close this notice of Madison county more profitably than by directing the attention of the reader to the vast consequences, in the form of false views and false practices, which came of one man’s decisions. Rev. William Harris decided to follow Mr. Crutcher, and now thousands of people walk in his track as anti-Missionaries.

PERRY AND HALE COUNTIES.

At Salem Church, near Greensboro, the Alabama State Convention (white) was organized October, 1823, not quite forty-five years before the organization of the Colored Baptist Convention in 1868, and its first anniversary was held at Marion, in Perry county.

Reference is made to these facts in order to introduce other facts bearing a closer relation to ourselves. Within a circle of twenty-five miles of Marion—and Greensboro, is near this point—some of the mightiest influences in support of Baptist views have risen up and gone forth upon the colored Baptists of Alabama. The colored people of Marion, and throughout the country around, are hardly less noted for their refinement than they are for their Baptistic opinions. In this section arose those colored men of power and of pioneer fame—Revs. James Childs, the first pastor of the Marion Church (colored); Henry Stevens, first pastor of the Greensboro Church, and John Dosier, so long pastor of the church in Uniontown. This point, till right recently, has been the educational center of our white brethren, and here in Marion, the first colored State Normal school began, as the result of the influence of the late Hon. A. H. Curtis, of Baptist fame.

Mrs. A. A. Bowie, Instructress in Dressmaking, Selma University.

MONTGOMERY CITY AND COUNTY.

Baptist principles manifested themselves in this part of Alabama about 1818-19 in the constitution of the Elim Church, near the city of Montgomery, and Messrs. J. McLemore, S. Ray, and W. J. Larkin, are mentioned as pioneers.

A STRAW WHICH SHOWS WHICH WAY THE WIND BLOWS.

In Dr. Riley’s “History of Alabama Baptists,” we have the following: “A negro slave, named Cæsar, a bright, smart, robust fellow * * * was ordained to preach. His ability was so marked, and the confidence which he enjoyed was so profound, that Rev. James McLemore would frequently have Cæsar attend him upon his preaching tours. He was sometimes taken by Mr. McLemore into the pulpit, and never failed of commanding the most rapt and respectful attention.”

To the credit of the Alabama Association, it is written that they bought this man and gave him his liberty that he might preach among them the gospel of Christ; and it is said, that though he was as black as a crow, he traveled alone and unharmed on the mission of life. Thus the negro appears in the foundation of gospel operations in Central Alabama. Here also appear the victories of the gospel leaven, the triumphs of the love of God over those hearts wherein Christ was king.

The price paid for Brother Cæsar Blackwell is given as $625. Catching inspiration from the encouragement before them in the form of their brother Cæsar Blackwell’s success, and the good will of the Christian white people to whose fellowship they belonged, Nathan Ashby and Jacob Belser (colored) soon became active workers.

TUSCALOOSA AND JEFFERSON COUNTIES.

Perhaps the first church (white) organized in Jefferson county was organized about the year 1818. Dr. Holcombe’s history tells us that in 1823 the “Rock Creek Church,” in Tuscaloosa county, received into its membership from South Carolina an African preacher, Job Davis. Mr. Holcombe says of him: “He was an acceptable preacher, a man of deep thought, sound judgment, and was well skilled in the Scriptures of Divine Truth.”

The venerable Mr. A. J. Waldrop, of Birmingham, informed the writer that when a little boy he heard Job preach in a camp meeting. He said: “The meeting had been in progress a week or so, and mother and father went to the camp on Sunday morning. The meeting was very cold. Brother Holcombe was wondering who would be the fit preacher to open the day’s services, as Job, now free from his daily toil, walked into camp. As Brother Holcombe saw him, he remarked: ‘There is our man.’ Job was led up to the stand and invited to go up and take a seat. Job replied: ‘No, I’ll stand down here in front of it.’ Job then reached back to the top of the stand and took off the Bible and opened it. I can never forget the deep thrill of devotion which Job’s person and manner turned in upon the audience that day; something of the feeling is with me yet. He had hardly parted his lips before men and women began to sob. When he was through with his sermon, it was plain to all that the meeting was no longer a dead meeting. This was the beginning of a revival which affected much of Tuscaloosa county.”

Mr. Holcombe says of Job, in another place in his book: “Job was brought from Africa to Charleston, S. C., in 1806; professed religion in 1812; soon learned to read and write; taught Sunday school for two summers in Abbeville district, S. C.; licensed to preach in 1818; came to Alabama in 1822; died November 17, 1835, in Pickens county. He lived the Christian, he died a saint.”

Further, Mr. Holcombe says: “In those days we had but few better preachers than Job.”

Thus it appears that not only in wars for independence, but in gospel labors as well, the negro is in the foundations of this country.

Rev. Prince Murrell, who had bought himself some time before the days of the Emancipation, opened the work at Tuscaloosa on the dawn of freedom. Rev. Messrs. M. Tyler and M. D. Alexander came into the van at Lowndesboro.

LEE, MACON, BULLOCK AND BARBOUR COUNTIES.

At Tuskegee, in Macon, was the Rev. Doc. Phillips (a blacksmith), a man who, it seems, refused to accept his freedom at the hands of his white brethren in order that his preaching might be more acceptable to his people in slavery.

At Auburn, in Lee, was the Rev. Thomas Glenn, a man respected and trusted no less by his white neighbors than by his own people for his genuine piety and honorable life.

In Barbour and Bullock, Revs. Jerry Shorter, M. Coleman, William McCoo and Deacon J. E. Timothy possessed the spirit of leadership, and moved forward in the work of organization upon the appearance of liberty. Rev. E. Thornton soon appears.

GREENVILLE, BUTLER COUNTY.

In this town and county the Rev. Stewart Adams is the pioneer. In 1872 or 1873, he was appointed missionary under the American Baptist Home Mission Society, and was thus enabled to extend his operations, which resulted in the organization of one of the first associations (Union).

SELMA.

Somewhere between 1840-45, a colored church was organized in Selma, the first colored leader of which was a Mr. Samuel Phillips, a man who obtained his liberty (so the late Mr. A. Goldsby reported) by some service he rendered the country in the Mexican war. A. Goldsby and Charles White (late treasurer of our Convention) were principal persons in the organization.

So much has been said to show the ante-liberty growths. It seems fitting to close this chapter with the appearance of freedom as the writer saw it.

From the days of my earliest recollection, freedom’s shadowy forms moved before the eyes of the Southern slave. He felt or thought that he felt—he saw or thought he saw—the touch and visage of approaching liberty. In subdued tones it was whispered upon ears that could be trusted, that slavery, with all its accompanying horrors, was soon to be a thing of the past. Praying bands were organized and met in distant groves to pray for liberty. Gathered beneath the sighing trees and nightly skies, they whispered their agonies upon the ears of the Almighty—whispered lowly, lest the passing winds should bear their petitions to the ears of the overseer or master. And often—as with Daniel and his companions in Babylon—the God who reveals secrets to them that love him, uncovered before our minds coming events, which caused us to laugh and cry. But we kept these things in our hearts, and it was a wonder to all around that the slave could sing in his furnace of hot afflictions. God, in unfolding hope, was with us in the fire, and so we were sustained.

DREAM TELLING.

They fall to dreaming: Contending armies are seen in battle, and the one favorable to the liberty of the slave is seen to prevail. Old trees appear to wither and disappear before trees of new sort.

The war cloud bursts and the slave mingles his prayers with the roar of the booming cannon, tarrying on his knees while the American soldiery contend in mortal strife. It was understood to mean liberty. At last the deadly struggle ceased, and emancipation was declared. It was only the dawning, and therefore the light was dim.

THE BITTER BUD.

One of the saddest mistakes of the slave was, that he thought so much of the pleasures of freedom and so little of its weighty obligations. To him, freedom meant mansions, lands, teams, money, position, educated sons and refined daughters, with the liberty to go and to act as he pleased. If he might have burdened his mind with thoughts of his sore destitution of heart, of intellect, of purse; if he might have thought of his poverty as to skill in the arts, sciences and professions of life, as to social status, as to domestic relations, as to opportunities to succeed in a wrestle for life by the side of the victorious white man—if he might have seen that to make himself a strong manhood was his first and his most important duty—if his mind might have been full of these thoughts, it had been a thousand fold better for him. But, as his mind was on pleasures, he was disappointed when they proved only phantoms, and hence the bud of liberty was bitter.

Indeed, to those who had the ability to discern, the first view of liberty was frightful in proportion as it was seriously considered. Naturally, as the shackles suddenly fell off, there was such a forcible rebounding of life, as in many cases made liberty mean license to live idle and lewd.

I can never forget my first impressions at the full view of freedom. O, what helplessness appeared in our condition!

Every day, for weeks, shoeless and hatless men and women, with half naked, hungry children, passed through the little town where I lived, not knowing whither they went, what were their names, nor what they sought. A certain man, when I first met him, was introduced to me as Mr. M——. A little after this, I was surprised to find that he was not Mr. M——, but was Mr. R——. And my ability to be surprised was considerably lessened when I finally learned that Mr. R—— was now Mr. H——.

Long and anxiously I waited for the appearance of some great colored men to assume leadership in matters of religion and education, but I waited in vain. My heart ached as though it would break, and was at last only partially relieved of its weight when my brother (Rev. J. Gomez) and I had built an humble house in which to worship God and teach the children. Into this we, boys though we were, called the people to meet to hear the reading of the Scriptures and to pray.

ORGANIZATION IN ALABAMA.

In 1864 there were four Colored Missionary Baptist Churches in Alabama, owning property worth about $10,000. Two of these were located in Mobile city—the Stone and the St. Louis Street Churches. Another was located in Selma, and is now known as the First Colored Baptist Church.

Rev. L. S. Steinback in the Act of Baptism.

Of course there was no association, no convention, no graded school of learning. The colored people of Mobile enjoyed superior advantages over those of other sections of the State and hence many of them had made fair attainments in letters. But in all the State there was but one Baptist preacher, to the writer’s knowledge, in April, 1865, who could, with any degree of honesty, claim to be an educated Baptist negro preacher. This was one Rev. Moses B. Avery. I think he is now in Mississippi. Anyhow I know that soon after the close of the war he joined the Methodist brethren and left the State. It will be seen, therefore, that he was no help to the Colored Baptists of Alabama.

The change which the war had wrought as to the civil status of the black man, changing him from slave to freedman, affected his church standing, so that ex-master and ex-slave did not quite fit each other in the old “meeting house,” as they had done in days of yore. There was restlessness on one side, and suspicion on the other. The black man wanted to go out and set up housekeeping for himself, while the white man in most cases feared and hesitated to lay on the hands of ordination. We did not know each other. The “negro preacher” on one side of the river had but little opportunity to know his brother on the other side. Truly our beginning was dark and chaotic.

It is said that necessity is the mother of invention. In all ages of the world, and with all peoples, want—a sense of need—has gone before human creations. The black man of the South was like, in this, the balance of human kind. When set at liberty, he was for some time lost in looking upon the wonderful changes that had passed over him. But when he came to himself he began slowly to realize his needs. He began, for example, to feel the need of church and of school, and out of this feeling of want on these lines there arose thought, discussion, plan, action. Those who were of like faith and gospel practice began to meet for prayer and for conference, and at last to unite in church covenant, forming churches. Then churches, under the leadership of progressive men, were joined in associational compacts. They met first only to sing and pray, and listen to talks from white brethren. Want increased; burdens increased; the horizon of duty and possibility widened. Under a sense of duty and repeated exercise, mind and heart developed into greater strength and into greater capacity for thought, plan, speech, and execution. Kindred spirits sought each other’s fellowship and counsel, and talked about the work which might be done. Soon it was felt by some that a general State Convention was both necessary and possible. The desire, plan and call for such an organization ripened among the brethren at and around the Capital City. Perhaps Montgomery was foremost, for the reason that here was the legislature, and here the colored people saw most of deliberative bodies, and heard most about their needs and opportunities.

Mrs. Dinah Smith Jordan, Birmingham, Ala.

II. THE STATE CONVENTIONS

FIRST SESSION.

THE Colored Baptist Convention of Alabama was constituted December 17, 1868, in the Columbus Street Baptist Church, in the city of Montgomery.

The officers elected were: Rev. Nathan Ashby, president; Rev. J. W. Stevens, of Montgomery, vice-president, and Bro. H. Thompson, secretary.

The following appear in the roll of this session: Revs. N. Ashby, J. W. Stevens, Jacob Belser, J. Epperson, and Bro. H. Thompson, of Montgomery county; Revs. E. Wright and S. Adams, of Greenville; Rev. W. Farris, of Monroeville; Rev. S. Weaver, of Dallas county; Revs. P. Gill and Samuel Morse, of Notasulga; James Finly, of Fayette; Revs. I. Glenn and A. Blackburn, of Auburn; Rev. M. D. Alexander and M. Tyler, of Lowndesboro; Rev. B. Nelson, of Lee county; Rev. Mr. Wood, of Macon county; Rev. H. Coleman, of Union Springs; Rev. W. H. McAlpin, of Talladega; Revs. John Dosier and Henry Stevens, of Uniontown; P. Underwood, Thomas Smith, Ned Atkinson, and Rev. D. M. Phillips, of Tuskegee.

About twenty-seven churches were represented. About $150 was collected, and Rev. Washington Stevens was made Missionary.

SECOND SESSION.

This session was held in Montgomery in 1869, and the officers of the previous year being re-elected to their several positions. Revs. Wm. McCoo, of Bullock county; P. Murrell, of Tuskaloosa; John P. Lucas, pastor of Mt. Meigs; Henry Clark, of Opelika; B. Burke, of Mobile; Frank Quarles, of Georgia, and H. E. Talliaferro (white), agent for the American Baptist Home Missionary Society; Lewis Brown, of Sumter county; A. Cunningham, of Conecuh county, and James Caldwell, of Marengo county, appear in the roll of this session. Fifty or sixty churches were represented; several hundred dollars were raised; the missionary was short in his collections; Home Mission Society was endorsed.

THIRD SESSION.

This session was also held in Montgomery on October 5, 1870. As Rev. N. Ashby was sick, Rev. W. Stevens, the Missionary, was elected president, and Rev. M. Tyler vice-president. Rev. Charles Leavens, of Mobile, and Senator A. H. Curtis were enrolled. The ordained ministers present were: N. Ashby, James A. Foster, W. Stevens, F. Brooks, T. Glenn, Chas. Leavens, S. Adams, H. Stokes, C. Blunt, Wm. McCoo, J. Caldwell, S. Weaver, J. Cole, J. W. McLeod, M. Tyler, B. Burke, P. Murrell, J. Dosier, D. M. Phillips, J. Wood, Ned Watkins, B. Bibb, H. Stevens, R. Mason.

FOURTH SESSION.

Held in Selma November 1-4, 1871. Brother W. H. McAlpine was prominent. The officers elected were: Rev. P. Murrell, president; Rev. Stewart Adams, vice-president; Rev. W. Stevens, recording secretary; and H. Thompson, clerk.

Revs. D. Alexander, B. Bibb, J. Caldwell and J. Belser have passed away.

About $300 sent in by the churches: twenty-eight churches report Sunday Schools; three Associations appear by their messengers.

FIFTH SESSION.

Held in Selma, November, 1872. Officers of previous year re-elected. A committee is appointed to confer with the white Convention in session in Eufaula. Two more Associations are enrolled. $300 or $400 collected.

SIXTH SESSION.

Held in Tuscaloosa, November, 1873. The officers elected were: Rev. J. A. Foster, Montgomery, president; Rev. M. Tyler, Lowndesboro, vice-president; Rev. P. Murrell, treasurer; and Bro. H. J. Europe, of Mobile, clerk. Three other Associations reported. Rev. A. Butler, Mobile, joined at this session. Rev. W. H. McAlpine introduced the following, which was adopted:

“Resolved, That we plant in the State of Alabama a theological school to educate our young men.”

This threw life and aim into the Convention and the signs of activity immediately appeared. Four other Associations entered. Lively discussions ensued. The white Baptist Convention assembled in the same city at the same time advised against the educational scheme. The question whether God needed help in preparing his ministry—the question which fifty years before had agitated the white Convention of Alabama—was now stirring the souls of black men. Sunday Schools were allowed representation in the body.

SEVENTH SESSION.

Held in Mobile, in the St. Louis Street Church, November, 1874. Officers of previous year were re-elected. Brother McAlpine’s school resolution was endorsed and ordered on the minutes. On motion of Brother McAlpine the following persons were appointed a committee to manage the school project: Revs. A. Butler, W. H. McAlpine, H. J. Europe, H. Thompson and the writer. Brother McAlpine was authorized and requested to spend six months as missionary and agent of the Convention. Much praying.

EIGHTH SESSION.

Held in Mobile, November, 1875. The officers elected were as follows: Rev. J. A. Foster, president; Rev. M. Tyler, vice-president; Rev. J. W. Stevens, corresponding secretary; Rev. Thomas Smith, treasurer, and Rev. C. O. Boothe, clerk. Ten Associations were enrolled this year. Brother McAlpine reported $90 in favor of the Convention as the result of six months’ work. The body was never so much aroused as during this session. Some trouble arose over contentions among the churches in Mobile. Rev. W. H. McAlpine was appointed missionary and agent of the Convention for the ensuing conventional year. Rev. C. O. Boothe was appointed, with Brother McAlpine, to aid in searching for a suitable location for the proposed school, and was authorized to call the attention of our Northern brethren to our needs and operations regarding educational facilities in Alabama. Never did any set of men appear to be more earnest and enthusiastic. Every eye was on McAlpine as the leader.

NINTH SESSION.

Held with the Mount Canaan Church, Talladega, November 15-20, 1876. Officers: Rev. M. Tyler, president; Rev. B. J. Burke, vice-president; Rev. I. Smith, treasurer; Rev. G. C. Casby, Montgomery, corresponding secretary, and Rev. C. O. Boothe, at this time pastor in Talladega, was continued as clerk.

This session of the body may be denominated “The Eventful Session.” Here the sainted Woodsmall was met for the first time, and bore the Convention the following:

“Indianapolis, Ind., November 11, 1876.

“Dear Brethren of the Convention: On behalf of the Indiana Baptist State Convention, I greet you with this epistle, bearing their congratulations and sympathy. We are engaged in a common cause with you—the cause of our blessed Lord and Master. * * * So we strike glad hands with you for a renewal and continuance of the gospel warfare till Jesus comes.”

This bore the signature of Dr. Wyeth, editor of the Journal and Messenger, and the Secretary of the Indiana Convention. This was good tidings, and the information that Brother Woodsmall had come to hold Ministers’ Institutes among us was still better tidings. Thenceforward we were to drink from a very high type of manhood.

Revs. W. J. White, F. Quarles, and Bryan, of Georgia, came with propositions from the Georgia Convention that Alabama should give up her school project and join Georgia in building a school at Atlanta.

A letter received from Dr. S. S. Cutting, corresponding secretary of the Home Mission Society, to the clerk, informed the Convention that his board had no help for our school enterprise in Alabama, and favored our union with Georgia.

A communication from the white Baptist Convention containing the following, was read before the body:

“Resolved, That we deem this a suitable occasion to express to our colored brethren an abiding interest in their welfare, both temporal and spiritual.

“John Haralson, President.”

Brother McAlpine turned over $1,000, which he had raised for the proposed school, and again took the field.

The clerk, as committee on location of the proposed school, reported that if the school should be located at Marion, Ala., our students could obtain scientific and literary training in the State school at that point, in which case, the Convention would only be obliged to furnish theological instruction. The Convention did not decide as to the course it would be best to pursue. Brothers Pettiford and Barton joined the work in this session, and the former took a prominent position at once.

TENTH SESSION.

Held in Eufaula, November, 1877. The officers of the last convention were re-elected. The school project was turned into the hands of the Board of Trustees elected at the session of 1875. The report of the Board of Trustees recommended that the school be located at Montgomery. When a motion by Hon. A. H. Curtis to substitute Marion had been lost, Rev. E. K. Love, of Georgia, moved to substitute Selma, which was carried by a majority of three. The Board was authorized and instructed to begin operations. Revs. W. H. McAlpine and W. J. Stevens were put out as missionaries. Before leaving Eufaula, the Board appointed a committee to act on their behalf with regard to the management of the school. At a meeting of the Board held in Selma, December 20, the committee reported: “Your committee has been unable to find a suitable house for rent in which to commence school for less than $27 per month. There are one or more buildings here that may be purchased at quite a reasonable figure. W. H. McAlpine, J. Blevins, H. Stevens, committee.”

At this meeting there were present the following trustees, besides those above mentioned: M. Tyler, C. Blunt, J. W. Stevens, J. Dosier and A. H. Curtis. Revs. W. H. McAlpine and J. Blevins, with Bro. A. H. Curtis, were empowered to act as Executive Committee of the Board. After some discussion as to whether to rent or purchase, it was voted to rent, and not to pay over $15 per month. The Committee was so instructed, and was further instructed not to assume over $50 per month for teaching force. The Committee elected Mr. H. Woodsmall, of Indiana, and he at once opened the school in the St. Phillip Street Baptist Church.

On May 30, 1878, the Board held another meeting in Selma. Present: Revs. M. Tyler, J. Blevins, G. C. Casby, Thomas Smith, J. Dosier, H. Stevens, W. H. McAlpine and C. O. Boothe. At this meeting the Committee were authorized to purchase the “Old Fair Grounds” for $3,000. The Baptist Pioneer was started, with W. H. McAlpine, editor; J. Dosier and C. O. Boothe as assistants. The Committee, to the great satisfaction of the Board, reported that the St. Phillips Street Church had donated to the school the use of their audience room, the oil for lights, and fuel, and also that the services of Bro. W. R. Pettiford had been secured at a cost of $20 per month, allowing him time to take lessons in theology.

The following financial report was submitted:

ELEVENTH SESSION.

Held in Marion, November, 1878. The officers of the previous year were re-elected, with the exception of Rev. C. O. Boothe, who had been appointed Sunday school missionary for the State, under the American Baptist Publishing Society. Bro. N. R. Nickerson was elected clerk.

The Trustees reported that the Old Fair Grounds had been secured, and that the school was in operation. One thousand dollars had been paid on the grounds; $545 had come from the North. Three teachers were supported without charge to the State—Misses Emma Jordan and Emma Heustis, and Mr. M. W. Alston.

Thus the school began. About $2,000 reported.

TWELFTH SESSION.

Held in Opelika, November 12-15, 1879. In this session Rev. A. F. Owens joined, and Revs. A. Butler and B. Burke forsook the Convention. Rev. D. M. Phillips, of Tuskegee, had left the cross for the crown.

The second $1,000 had been paid on our campus, and $700 worth of improvements had been added to the buildings. A missionary society organized by President Woodsmall and operating in the St. Philip Street Church, is reported as giving partial support to Profs. Alston and Pettiford, and to students D. T. Gulley and J. C. Curry.

THIRTEENTH SESSION.

Held in Marion, November 17-20, 1880. The officers elected were: M. Tyler, president; J. A. Foster, vice-president; N. R. Nickerson, clerk; G. C. Casby, corresponding secretary, and C. White, treasurer. Except a small balance due Brother Woodsmall the school was now free from debt, besides owning thirty-six acres of land and temporary buildings.

Shiloh Baptist Church, Birmingham, Ala., Rev. T. W. Walker, Pastor.

Rev. S. Adams had gone to the other world.

Aided by the Selma Missionary Society, Bros. M. W. Alston, L. Ellington, D. T. Gulley, D. L. Prentice, C. Travis, C. R. Rodgers, L. J. Green and J. C. Curry had done effective missionary work.

Brother Woodsmall reported that the Baptist Pioneer is free of debt and has $321.03 in cash. He had received $2,399—$899 had come from Alabama in tuition and donations, and $1,500 from the North.

The American Baptist Home Mission Society at this time adopted the school and engaged to give it $2,000 during its session of 1880-81. About $400 were spent on improvements of school grounds. Rev. Wm. A. Burch, late of Philadelphia, now pastor of the First Baptist Church in Selma, and Rev. W. W. Cully, a returned African Missionary, were members of this Convention. Brother McAlpine had raised from all sources $1,976.85. Before the next session Brother McAlpine, at Brother Woodsmall’s request, became president of the school.

FOURTEENTH SESSION.

Held in Mobile, November, 1881. The officers of the previous year were re-elected. Revs. A. Cunningham, Belleville, J. Blevins, Selma, and J. Cole, Montgomery, are no longer on earth.

The Home Mission Society gave $3,000 to the present school session. Dr. M. Stone, of Ohio, taught in the school without cost to the board of trustees.

Before the next session Rev. H. N. Bouey, from South Carolina, became State Sunday School Missionary.

FIFTEENTH SESSION.

Held in Tuscaloosa, November, 1882. Former officers re-elected, except that Rev. J. Dosier was made vice-president.

This year, the same as last, Brother McAlpine was retained president of the school.

Total receipts from Alabama, including tuition fees, were $2,588. Donation from Home Mission Society $3,350. The last session made Brother Pettiford financial agent, and the present session was greatly encouraged in view of his excellent success.

SIXTEENTH SESSION.

Held in Selma, November, 1883, in the First Colored Baptist Church, of which the writer was pastor. Rev. E. M. Brawley, late of South Carolina, was made president of our school, Rev. W. H. McAlpine having resigned in his favor.

Alabama paid $2,511 towards our educational work. Bro. Woodsmall was not present. Rev. A. N. McEwen, late of Tennessee, now pastor of Dexter Avenue Church, Montgomery, was present this session. Rev. H. N. Bouey was made financial agent.

SEVENTEENTH SESSION.

Held in Mobile, November, 1884. Officers of 1882 and 1883 were re-elected; $3,224 reported as coming from the State.

Before the next session “The Minister’s Union” was organized in Talladega, with Rev. C. O. Boothe as secretary, and W. H. McAlpine, president.

EIGHTEENTH SESSION.

Held in the Sixteenth Street Church, Birmingham, November, 1885. Officers of previous session re-elected. On the 10th of November, one day prior to the sitting of the Convention, the Ministers’ Union met and appointed a committee on the character of the author of this pamphlet, and which reported the following:

“We, your committee appointed on Bro. C. O. Boothe, beg leave to submit the following: On account of the complications of his marriage relations, his oppositions to the State work, and on account of his want of loyalty to truth, we recommend that we withdraw from him the hand of fellowship as a minister. C. S. Dinkins, J. Q. A. Wilhite, J. Dosier, committee.”

The brother, who was excluded (?) by the adoption of this report, asked and was allowed to put in the minutes of the Convention the following: “To all who may read the resolution passed by the Alabama Baptist Ministers’ Union bearing upon me, I affirm my innocence of each and all the charges therein presented, and appeal to the King of Kings, whose just judgment I patiently await.

“C. O. Boothe.”

Dark times follow upon the work and upon many individuals. The total receipts for this year, as reported by Bro. Bouey, were $2,200. Rev. J. P. Barton was made State missionary, and Rev. J. Q. A. Wilhite was made financial agent of the school.

The school was getting into debt, and serious losses threatened. The founders of the work were not sufficiently willing to confer with each other.

NINETEENTH SESSION.

Held in Opelika, November, 1886. The same officers were re-elected, except Rev. J. A. Foster replaced Rev. John Dosier as vice-president. Rev. C. L. Purce was made president of the school, Dr. Brawley having resigned. The school was $6,000 or $7,000 in debt. A resolution looking toward moving the University from Selma was adopted. Marion was proposed instead of Selma, and the larger cash donation was to fix the location. The contest was heated, and here and there rather ugly. The Baptist Leader favored Marion. Finances were rather short. Revs. G. W. Berry, from South Carolina, and E. J. Fisher, of Georgia, were present at this session.

TWENTIETH SESSION.

Held in Montgomery, in the Columbus Street Church, July, 1887. The Ministers’ Union rescinded their vote passed in Birmingham in 1885, bearing upon the character of Rev. C. O. Boothe. Rev. W. R. Pettiford, of Birmingham, was elected president, and Rev. R. T. Pollard, clerk. Rev. William J. Simmons, of Louisville, district secretary of the American Baptist Home Mission Society, and Bro. Woodsmall, were present. Mrs. M. A. Boothe, president of the State W. C. T. U., addressed the Convention. Mrs. C. Thompson, agent in Alabama for the Women’s Home Missionary Society of Chicago, also spoke. Stormy time, and no small amount of bitter feeling. The financial vote sustained Selma, and the University remained at the home of her childhood.

Debts were threatening our property. Mr. Purce endeavored to prevent any increase of debts.

TWENTY-FIRST SESSION.

Held in Tuscaloosa, July, 1888. Officers of previous year were re-elected. About $4,000 was raised this year. Dr. W. J. Simmons, district secretary of the Home Mission Society, was present with plans for missionary co-operation with our State, which were endorsed. Some of the school grounds had been sold to meet debts, six acres having gone to meet the $7,000.

Rev. W. R. Forbes, of Virginia, pastor at Eufaula, was present. The board recommended Rev. W. H. McAlpine as State Missionary under the joint plan with the Home Mission Society.

TWENTY-SECOND SESSION.

Held in Selma, July, 1889. Officers of previous session were re-elected. Rev. C. S. Dinkins, having severed his connection with the faculty of the University, was successfully operating an academy at Marion in connection with his pastorate. This project the Convention, on motion of Rev. A. N. McEwen, endorsed. Rev. C. O. Boothe was appointed General Missionary of Alabama on the joint plan with the Home Mission Society. This year our women, under the leadership of Miss S. A. Stone, gloriously rallied to the support of the University. About $5,700 was raised in the State. Rev. Washington Stevens, Montgomery, and Deacon D. Lane, Greensboro, had passed away. Time of session was again changed to November. Brethren R. T. Pollard and D. T. Gulley made Sunday Missionaries under the Publication Society on the joint plan. During this year, in May, a jubilee meeting was held in Selma and over $2,000 was raised. In this jubilee meeting we met Rev. H. Stevens the last time on earth.

TWENTY-THIRD SESSION.

Held in Sixth Avenue Church, Birmingham, November, 1890. The officers of the previous session and all the missionaries were re-elected. The Home Mission Society gave about $6,000 to Alabama, including $2,600 given for University buildings. The financial agent, President Purce, and the missionaries all made very encouraging financial reports—thousands of dollars having been collected ($5,400). Dr. W. J. Simmons and Rev. Henry Stevens crossed the dark river this year. Drs. Clanton and Brawley were present. This was a good session—debts fast disappearing under the industrious and wise financiering of President Purce and Agent Wilhite. The missionaries were continued.

The Baptist Leader (once The Baptist Pioneer), which for several years had been successfully run by Editor McEwen, was continued under its old management.

This year, in July, a Baptist Congress was held in Montgomery in the Dexter Avenue Church. It was entertaining and instructive. Also in August a State Sunday School Convention was organized in Union Springs, with Rev. S. Jones as president, and is still doing a grand work, Brother Wells being still presiding officer.

TWENTY-FOURTH SESSION.

Held in Peace Baptist Church, Talladega, November, 1891. The same officers were re-elected, and also the same missionaries, except that Rev. C. R. Rodgers was chosen to fill the place made vacant by Bro. Pollard’s resignation. A grand session—never before in our history had our business seemed to be so much in the hands and hearts of wise, cultivated men and women. The Rev. Mr. Parks and Hon. James White, of Chattanooga, were with us. The mayor of Talladega, pastors of white churches, and everybody else, gave us a word of encouragement and expressed themselves as pleased and profited by our presence. Prof. Peterson, a recent member of the faculty of Selma University, was introduced to Alabama Baptists. One hundred and fifty churches and forty associations, besides Sunday school conventions and Sunday schools, were represented by two hundred messengers. The year’s income from all sources was reported by financial agents as footing up to $12,440. Statistical secretary reported as follows: “Seven hundred and eighteen churches and fifty-eight associations. Twenty-eight of the associations give an aggregate membership of 83,000. Thirty associations have failed to report their numbers.”

Dr. C. S. Dinkins had been operating an academy at Marion, for the use of which he had paid $1,000. Our school property increased in value from $3,000 to $30,000. The president of our Convention, W. R. Pettiford, was at this time president of a successful banking enterprise. Last, and perhaps least, one of our number had made an humble contribution to the literature of the denomination in the form of a little book entitled “Plain Theology for Plain People.” Thus had we grown in twenty-four years.

Before the next session Dr. McAlpine was made teacher of institutes, under the Southern Board.

TWENTY-FIFTH SESSION.

Held in Franklyn Street Church, Mobile, November, 1892. Dr. Dinkins was elected president, and Rev. J. P. Barton, vice-president. With these exceptions, the old officers, as well as missionaries, were continued. Editor W. H. Stewart, of Kentucky; Dr. Clanton, of Louisiana; the Rev. Mr. Luke, field secretary of the Foreign Mission Convention; Revs. T. L. Jordan and C. L. Fisher, of Mississippi, were present. For the most part, this was a good session. However, there were signs of a rising stormcloud, which, it was feared, foretold approaching evil; and perhaps a clogging of our educational and missionary operations would then soon come. A good money showing was made, and new financial plans were adopted. Dr. Pettiford was appointed financial agent and secretary. It was decided to attempt to establish two academies—one in Mobile and the other somewhere in Northern Alabama. Before the next session of the Convention, Rev. C. O. Boothe resigned his position as general missionary of the State and pastor at Meridian, Miss. Dr. Purce severed his connection with the University, and Dr. C. S. Dinkins was elected president in his stead. A division of the denomination was threatened in consequence of the presidential changes.

Again our debts were beginning to be a menace.

TWENTY-SIXTH SESSION.

Held in Eufaula, November, 1893. Rev. J. P. Barton, of Talladega, was elected president, and Rev. R. T. Pollard, secretary. Hon. Ad. Wimbs, of Greensboro, was a member of this Convention. Drs. Morehouse and McVicar, of New York, were with us; also Dr. Crumpton, who represented the Southern Baptists. Many changes were made upon the Board of Trustees. A committee was appointed to plan a change in our school charter. The session was stormy and far from pleasant. Dr. Pettiford made a good financial report. Rev. S. L. Ross was Sunday school missionary. Dr. Dinkins made a good beginning as president of Selma University. Rev. Lewis Brown was elected treasurer.

TWENTY-SEVENTH SESSION.

Held in Mt. Zion Church, Anniston, Ala., November, 1894. Rev. J. P. Barton was again elected president, and Rev. R. T. Pollard continued as secretary. Times peculiar and money scarce. President Dinkins had prevented any increase of the debt of the university, and continued to grow in favor with all sections. The session, however, was not so orderly as it might have been, if there had been less personal feeling and ambition, and more real humility and consecration.

COMPARISONS.

True, our white brethren were hindered by the wild forests, which were pathless and bridgeless, fieldless and cribless, and by the savage beasts and friendless red men, as well as by the slowness of travel, but after all, we may be permitted to compare our progress with our white brethrens’ struggles on educational and missionary lines; and I think the foe will feel more hopeful of us, while the friend will see reason for encouragement and pleasure. The white Convention organized in Salem Church, near Greensboro, in October, 1823, but they did not begin a school till 1834—eleven years. We organized in 1868 and started a school in 1878—ten years. Their school continued only about five years, when their property was sold to pay their school debts. Our school still continues at this writing—1895. In 1839, they passed a resolution to encourage young men to study for the ministry under capable pastors, and the money of the Convention was ordered to be paid out in support of operations on this line.

They now owe on Howard College, so I am informed, some $30,000 or $40,000 in the form of a bonded debt, the interest on which they find it hard to pay. Indeed, I very much regret to hear that they are thinking of making an assignment in the interest of their creditors. On careful examination of the records of the Convention, we come upon the following important facts and lessons:

1. The blindness of the leadership as to the work to be done.

In the jubilee meeting, Rev. H. Stevens, said: “When I resolved in 1868 to meet the call of the Montgomery Church for a Convention of delegates, I didn’t see what we could do. I went only out of some sort of curiosity to meet other brethren and to look on. I got a little light before I reached Montgomery, as I listened to some things Brother McAlpine had to say along the way. And I was not much better off when the Convention closed. I did not know what they were talking about one-half the time.” But few saw one inch ahead. The horizon increased only as we advanced. We grew up with the growth of the work.

2. The power of faith to give form and fixedness to ponderous enterprises.

We vacillated till Brother Woodsmall appeared, so far at least as our school project was concerned. As the queen bee draws together her wandering swarm and fixes them in settled habitation and orderly toil, so did this saintly man do for the colored Baptists of Alabama. And his spirit is still among us.

3. Progress is born of progress.

Because we gained one step, we gained another step. Because we made it to the top of one mountain, we could therefore make it to the top of another.

III. ASSOCIATIONS.

[Under this head appear many points and facts of local interest.]

ALABAMA DISTRICT.

This District was organized in 1869 by Revs. N. Ashby, M. Tyler, W. Stevens, J. A. Foster, Wm. Jenkins and other leading men of Montgomery and Lowndes counties. From their birth to this time, as an Association, they have been leaders in missionary and educational operations.

LEADING MEN.

Among the leading men of this body we may mention: Rev. M. Tyler, Lowndesboro; Revs. R. T. Pollard, M. D. Brooks, E. W. Picket, A. Moore, G. McKinney, A. Campbell, and D. Ware, Montgomery; Revs. M. C. Merrell, James Davis, and A. J. Knight, Fort Deposit; Revs. P. Gilchrist and B. Moss, Hayneville: Revs. C. H. Payne, S. M. Reeves, and C. P. Cain, Letohatchie; Revs. J. H. Smith and E. Elias, Tallassee; Revs. E. W. Jones, M. Snowdon, L. Barnett, A. Dansey, M. C. Williams, L. Calvary, D. Hall, J. Morris, H. W. Tarrant, W. Harris, D. S. Adams, M. E. Pleasant, postoffice unknown.

They report about 12,000 members. Their annual donation for general purposes averages $300 or $400. This body contributed largely toward the purchase of our school property, and now liberally supports the school. Rev. S. Jones, Mt. Meigs, is a strong man in this Association, and no man in Alabama has done more for the education of his parishioners than he. Rev. J. C. Curry, also of Mt. Meigs, is one of their most scholarly men and most able preachers. They talk of dividing into two bodies, hoping thereby to accomplish more for the furtherance of the gospel.

Rev. F. R. Kennedy, Pastor Galilee Baptist Church, Anniston, Ala.

ALABAMA MIDLAND ASSOCIATION.

Organized in 1889, is a small body operating chiefly in Montgomery county. They report six churches. Could not ascertain the membership.

Revs. B. Bible, B. Coles, W. Harrison and T. L. Lewis lead them. I submit the following as good supplementary matter to what has been said of the above Associations:

MONTGOMERY.

THE FIRST COLORED BAPTIST CHURCH

Was organized in the basement of the white Baptist Church (First Baptist Church) just after the close of the war. The corner stone of their present building on Columbus street was laid in 1867. Their first pastor was the late Rev. Nathan Ashby, who, prior to the war, had preached to the colored membership on Sundays in the afternoon, in the basement of the white church. Mr. Ashby being stricken down by paralysis, closed his pastorate in 1870. Under his pastorate this church issued the call for the first session of the State Convention in 1868; hence this church is the source—the mother—of our Convention.

For a few months the Rev. J. W. Stevens supplied the pulpit.

In 1871 the late Rev. James H. Foster was called to the pastoral office, which he served for the space of twenty years, leaving it only to answer the summons of his Master to appear in purer and higher spheres. Under his administration the church increased its membership from a few hundred to several thousand. He expended some $10,000 or $12,000 on the present edifice. Under his pastorate the Foreign Mission Convention was organized in 1880.

After Mr. Foster’s death, December 1, 1891, Rev. A. J, Stokes, then pastor at Fernandina, Fla., was called to their pulpit, and now serves with great success, having added within the last two months about 500 by baptism. So far, his success is a wonder to the people of Montgomery. The special item under his administration is the organization of the young people for training and work.

Old Brother Boykin (about 85 years old) in speaking of the work about Montgomery, said: “The first colored preacher I saw after coming from Charleston, was Bro. Cyrus Hale. He came from South Carolina. He was an old man when I first met him. He was well read, was a good preacher, and the white people ’lowed him to go anywhere there was a call for him. He was the father of the work in this section. Following him, was Bro. Jacob Belser, and then came Bro. Nathan Ashby. Brother Hale must have been ordained, for he used to baptize in slavery time.

“While we were worshiping in the white church, we had some ’sistant deacons—Bros. Fayette Vandeville, Jerry Fye, Peter Miles and Abe Blackshear.”

Rev. William Jenkins relates the following: “I was born in Montgomery in 1835, and have been here every since. I began to speak in public in 1852, and continued to speak in the city and on neighboring plantations all the while. I was allowed to read the Bible, but I had rather been caught with a hog than with a newspaper; because, for the hog, I was likely to get a whipping; but for the newspaper I might get a hanging. And there was some faith them times. On a plantation out here where I used to preach, there was a balloon coming down one day. The overseer and the people saw it, and as that was a new thing with them, it frightened them, and everybody fled except one brother, who, on seeing the man in the balloon, and believing that it was the Lord, ran towards the descending balloon, exclaiming as he looked up: ‘Lord, I’s been looking for you for so long a time, and now you’s come at last!’ The balloon man said: ‘Go away, boy; I’m nothing but a man.’”

Montgomery is no longer what it was when, thirty years ago, Bro. Ashby spoke in the afternoon in the basement of the white church. Six colored Baptist churches now worship within the city and suburbs of Montgomery. The edifice of Dexter Avenue Church, standing near the first capital of the ex-Confederacy, is one of the most substantial and neat brick structures in the city, and the congregation which worships therein are people of money and refinement. Messrs. H. A. Loveless, the coal dealer, William Watkins, the contractor, and Charles Steers, the upholsterer, are owners and managers of large affairs, involving thousands of dollars.

The colored people of this city own many hundred thousand dollars in real estate. Mr. Billingslea, the barber, is said to own $300,000. Dr. Dorsett runs a successful drug business in one of the lower departments of a two-story brick building owned by himself. The widow of the late Hon. James Hale has built and is maintaining an infirmary for the sick poor people of her race.

Contrast this state of things with thirty years ago, when the colored people, like “dumb driven cattle” before hound and lash, wended their way in the “death march” of slavery, and ask if the negro of to-day is the negro of thirty years ago. There is on Dexter avenue, in the city of Montgomery, an old brick building wherein the “negro trader” used to pen his slaves to await his purchasers. Herein the writer organized the Dexter Avenue Church. Compare the occupants of the slave pen with the audience in Dexter Avenue Church.

DEXTER AVENUE CHURCH.

This church is a secession from the Columbus Street Church, occurring in the latter part of the year 1877. Its first meeting, with a view to organization, took place in the parlor of Mr. Samuel Phillips. The chief persons in the constitutional membership were Messrs. Samuel Phillips, John Phillips, Alfred Thomas (the father of Mrs. S. H. Wright), C. Sterrs, William Watkins and H. A. Loveless. The meeting for the recognition of the church was held in a hall on Dexter avenue, January, 1878, which in former days had been used as a slave trader’s pen. Dr. J. B. Hawthorne, pastor of the First Church (White), with his deacons, represented the white brethren, and Rev. J. A. Foster, pastor of the Columbus Street Church, represented his church.

The writer was the first pastor, but owing to embarrassments which soon followed, he did not remain long in charge of the work. Revs. J. W. Stevens, F. McDonald, J. C. Curry, A. F. Owens, T. Fryerson, A. N. McEwen, Dr. Langridge, and others followed in the pastoral charge. The progress of the church was rather slow till the time of Mr. McEwen, under whom their present beautiful building was erected. The present pastor, Rev. R. T. Pollard, seems to be appointed the task of leading not so much on lines of material development as in lines of spiritual growth. Many other good and pious persons have been added to their number, so that no church in the State can now boast of a people more thrifty, aspiring and refined.

AUBURN ASSOCIATION.

Organized in 1870 by Revs. T. Glenn, D. Phillips, I. M. Pollard and others. This body operates chiefly in Lee, Macon and Tallapoosa counties. In the beginning of Selma University they contributed largely toward its establishment, and have since given it liberal support. Lately, however, they are struggling, under the leadership of Mr. and Mrs. Wells, to plant a school in Opelika. They number about 8,000 members.

Selma University, Selma, Ala.

LEADING MEN.

Revs. Glenn and Phillips have left the cross for the crown. Among the present leadership we have the names of Revs. J. R. Howard, M. M. Archer, A. Walton, K. T. Young, T. N. Huguely, J. Wood, G. Germany, H. Clark, A. M. McArthur, G. Moore, H. Jones, J. Thomas, J. T. Torbert, E. L. Goer, M. M. Ross, E. White, E. L. Simms, F. T. Holmes, D. Upshaw, C. Young, E. Cain, R. Burton, J. David, P. Davis. Rev. I. T. Simpson, one of the strongest men in the State, is now in this body as pastor at Opelika.

The school project in Opelika speaks well of its supporters and deserves to succeed. May God bring them in the path of success. The writer regrets to record that he saw something at one session of this body that was by no means creditable to it. It was this selling business. The grounds about the church were almost covered with cake stands, etc., and the sermons could scarcely be heard for the noise made by the salesmen. Associations ought not to meet with any church which does not pledge itself to keep such off the grounds. The Associations of our white brethren are not troubled with such ugly conduct. The communities in which religious bodies convene should do all in their power to bring about the devotional spirit, the spirit of sincere worship.

AUTAUGA COUNTY ASSOCIATION.

Organized in 1882, reports about 2,000 members.

LEADING MEN.

• Jones’ Switch Post Office—Rev. M. Clark.
• Milton—M. Underwood, J. C. Parker, D. Love, H. Taylor.
• Independence—William Mims.
• Prattville—William McLinn.
• Verbena—C. Price, P. Dejarnet, D. Gresham.
• Birmingham—E. Goodson.
• Deatville—A. C. Roundtree, A. J. Jones.
• Autaugaville—E. Nun.
• Bozeman—J. H. Brumby.

Messrs. J. Coles, W. Cooper and J. W. Carroll have served as clerks. They, too, are recorded as contributing for educational purposes.

BETHLEHEM ASSOCIATION.

This association was organized in 1868, and has given more students to Selma University than any other association in the State, nor has any other been more liberal in its gifts of money. A calculation would, perhaps, show that they had not paid so much as the Alabama District and the Uniontown, but it will be remembered that those are the giant associations, having 10,000 or 12,000 members, while this body has not more than 6,000. Rev. C. Roberts, one of the founders of this body, in his opening speech before the session of 1892, said: “When we began, not one among us could write. We organized in Tuscaloosa, and when the work was done, it seemed so insignificant an idea that we had attempted to constitute and operate an association that it took us two days to accept and recognize what we had done. But see what we are now, and what we have done! Of our own sons and daughters, we have with us to-day teachers of the State schools, teachers in universities, teachers of music, persons of character and of learning. I never in my life, thought I would see so much education in black people.” The “Jones Creek Church,” the church with which the association had convened in the above named session, was the name borne by the white church organized about 1830, which long ago had become extinct. Rev. L. Brown, who now owns a good part of his old master’s plantation, presided at this session, and Rev. I. Dawson was clerk.

Their minutes give the following churches and ministers:

• Sherman Post Office—Galilee, Antioch, Little Zion, Mount Tabor.
• Warsaw—Mount Pleasant, Union Grove.
• Cahaba—Christian Valley, Friendship, Mt. Tabor, Mt. Pleasant.
• Whitfield—Ebenezer.
• Boligee—Mt. Zion, Bethlehem, St. Paul, St. James, Mt. Olive.
• Eutaw—Elizabeth, Eutaw, Zion, Friendship.
• Ramsey—St. Mark, Dowsey, Mary Winston, Jerusalem, Livingston, Shiloh, Pine Grove, New Prospect.
• Sumpterville—Sumpterville, Mt. Zion.
• Mt. Hebron—Mt. Zion, St. John.
• Vianna—New Providence.
• York Station—Rock Chapel, York Chapel, Mt. Harmon.
• Curl’s Station—Mt. Zion, Fourth Creek.
• Gaston—Friendship.
• West Green—Pleasant Valley.
• Tishabee—Christian Valley, Little Zion.
• Gainsville—Gainsville Second, New Bethel, Longford, Spring Valley, Gainsville.
• Epes Station—New Hope, Jones Creek, Miller’s Hill.
• Clinton—Mt. Common.

LEADING MEN.

Revs. G. Young, T. Grant, G. Lowe, J. S. Boatright, I. Dawson, L. Brown, C. Roberts, E. Grant.

There are other strong men among them whose names I could not obtain.

Rev. Daniel Griffin, pastor at Gainsville, has especially commended himself for his studiousness, spotless name, and earnest work. Many of our best young men, teachers and preachers, come of this association.

BIBB COUNTY ASSOCIATION.

Organized in 1885, report a membership of about 3,000. The post offices of their several churches are given as follows: Calera, Jemison, Strasburg, Lomax, Clayton, Shiloh, Randolph, Traveler’s Rest, Maplesville, Briarfield, and Ashley.

LEADING MEN.

The list which the writer found was not full, but we have the following: Revs. H. Zimmerman, Clanton; H. E. Doake and A. Thomas, Calera; C. Gentry, Randolph. I am informed that Revs. J. R. Scott, J. S. Printice, J. W. Witherspoon and W. T. Goodson are also members of this body.

BLADEN SPRINGS ASSOCIATION.

Organized in 1876, reports about 2,000 members.

POST OFFICES OF CHURCHES.

Bladen Springs, Cunningham, West Bend, Rescueville, Coffeeville, Dead Level, Mt. Sterling, Frankville, Ararat, Campbell, St. Stevens.

LEADING MEN.

Revs. C. Long, of Bladen Springs, P. D. Alford, of Cunningham; R. Lewis, F. White, R. Whitley, O. S. Yorke, J. Whigman, B. White, E. A. Reed, B. Woodson, A. S. Cessions, C. L. Davis, and L. W. Morris. The writer baptized Rev. P. D. Alford about twenty-five years ago, while doing mission work in Mississippi.

Rev. Charles Long was one of the first colored men to begin teaching and preaching after the war. He stands as an honest business man, as well as preacher of the gospel.

BROWNVILLE ASSOCIATION.

Organized in 1883, is a small body composed of about twenty churches, which have the following post offices: Phenix City, Gerard, Motts, Columbus, Ga., Hatchechubbee, Ladonia, Crawford, Uchee.

OFFICERS LAST REPORTED.

• Moderator—Rev. L. D. Harris, Gerard.
• Clerk—Rev. J. F. Torbert, Hatchechubbee.
• Treasurer—Bro. H. Dixon, Phenix City.

They number about 2,000 members.

CANAAN (PICKENSVILLE) ASSOCIATION.

Organized in 1876, is operating chiefly in Fayette county. The writer cannot give their membership, but they report eighteen or twenty churches.

LEADING MEN.

Revs. G. H. Prewett, W. Bozelle, J. P. Neal, J. M. Maddox, S. Clements, G. W. Brent, A. G. Johnson, J. H. Evey, I. Bizzell, L. W. Bridges, R. L. Gorden, L. Neal, A. B. Richardson.

Revs. J. M. Maddox and J. W. Glasscox seem to be at least the peers of any in their ranks.