These churches, moreover, soon established themselves in spite of opposition, for they were accepted by the Baptist associations. The Negro Baptist Church organized at Silver Bluff, South Carolina, in 1773 or 1775, probably had no such connection, nor did that of George Liele in Savannah, established not long thereafter; but the Negro Baptist Church of Williamsburg, Virginia, sought membership in the Dover Association in 1791 and was accepted. This church, according to John W. Cromwell, who is himself a Methodist, was founded in the year 1776. In 1815 the Gillfield Baptist Church, of Petersburg, Virginia, a Negro congregation, united with the Portsmouth Association, an organization of white Baptists. Shortly after doing so this church invited the association to hold its approaching annual meeting with the Gillfield Baptist Church. The "invitation was accepted and the church appointed a committee to rent stables and to buy feed for the delegates' horses." Richard Kennard, from whose church record we quote, adds: "A committee was also appointed to furnish blacking and brushes with which to clean the delegates' boots and shoes, and to see to the general comfort of the delegates." We agree with Mr. Kennard in the reflection: "At that age there did not seem to be as much prejudice among Christians or as much separation as since."[6] The second step in the development was that of expansion abroad. There had been planted Negro Baptist churches, like the First African Baptist Church of Augusta, Georgia, in 1793, and Amos's Church at New Providence, Bahama Islands, British West Indies, in 1788. George Liele carried the work of the Baptists into Jamaica in 1784; and David George extended it to Nova Scotia and New Brunswick and finally into Sierra Leone about the same time. In this connection it may be remarked that because a Baptist church can arise and continue to exist as a self-originating, self-governing body without any consent or approval from without, the work of the denomination rapidly expanded. White ministers fully ordained to the ministry Negro Baptists, Negro Episcopalians and Negro Presbyterians and inducted them into pastorates, at a time when the Methodist Episcopal Church in America was not at first inclined to do so. This denomination, therefore, brought about that condition which resulted in the setting up of an independent African Methodist denomination under Peter Spencer in 1812, of another under Richard Allen in 1816, and still another under James Varick in 1820.