If the Negroes of Savannah had been without a Baptist church from 1779 to 1782, it would have been strange indeed. For David George led a company of fifty or more fugitive slaves from Galphinton, South Carolina, into that city at the close of the year 1778, and this company, it is reasonable to infer, included a considerable part, if not nearly all, of the members of the Silver Bluff Church. Devout Christians who had enjoyed such privileges as slaves, and that for years, in South Carolina, would scarcely be satisfied without them in Georgia, as free men, when they had with them three preachers of the Gospel, David George, George Liele, and Jesse Peter, men of their own race and denomination, men from the vicinity of Augusta, who had figured in the planting and growth of the Silver Bluff Church. We are glad that we have historical data which establish the fact that there was a Negro Baptist church in Savannah from 1779 to 1782, and that the Negro Baptist ministry, which had made itself felt at Silver Bluff for the centuries to come, was now embraced in the church at Savannah. But in this church, it will be seen, George Liele, the eldest of the trio, was the pastor, and not David George. George Liele, as servant of the British officer, who had given him his freedom, could secure for the church recognition and influence, at the hands of the military government then in possession of Savannah, which neither David George, nor Jesse Peter, could obtain. Liele was with a man who had influence with the British government. David George and Jesse Peter, as strangers and fugitives, were unknown to that government, and without influence. It is in this way that we account for the fact that George Liele, and not David George, was pastor of the church. Under ordinary circumstances, the Silver Bluff element, which probably included nearly the whole church at the beginning, would have insisted upon having their old pastor.