Chapter II: Preface (1)

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.”

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.

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.

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.

_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:

RECEIPTS.

Uniontown Association $150 00 Alabama District Association 40 00 Rev. A. Cunningham, Conecuh county 30 00 Deacon A. Scott, Montevallo 15 65 Rev. Thomas Smith, Treasurer Convention 100 00 Mr. H. Woodsmall, for tuition 82 10 Rev. W. H. McAlpine 20 00

Donations from the North were also reported.

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.

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.