sumed once more the aspect of social distinctions between master and slave in colonial times. Once more, too, the Galphin place became a center of religious activities, and the Negro Baptists of Silver Bluff were more numerous than ever.
The man who was instrumental in resuscitating the work at Silver Bluff was Jesse Peter, who, according to an old custom of applying to the slave the surname of the master, was better known as Jesse Galphin, or Gaulfin. Having been connected with the Silver Bluff Church from the very first, and only separated from it during the Revolutionary War and the period of readjustment immediately thereafter, Jesse Peter was eminently fitted, at least in one particular, to take up the work at Silver Bluff which David George had abandoned in the year 1778. He knew the place and he loved the people. Silver Bluff was his home, and there he was held in high esteem. Moreover, he possessed what is essential to ministerial success everywhere, deep sincerity, seriousness of purpose, knowledge of the Bible, an excellent spirit, and the ability to deliver, with profit and pleasure, the message of the truth. Jonathan Clarke, and Abraham Marshall, who knew him personally, have left on record beautiful testimonials of his work and his worth.[1]
Why this young man, who had obtained his freedom by going to the British at the fall of Savannah,[2] in 1778, remained in America to resume the condition of a slave, after the Revolutionary War, is not known. It is known, however, that, unlike George Liele and David George, men of adventurous spirit, Jesse Peter was not a pioneering worker in strange fields. If, indeed, he ever traveled beyond Kiokee, Georgia, in the one direction, and the city of Savannah in the other, we have failed to note the fact. It is known, too, that he had an indulgent master, and it is pos-
