nevertheless continued in existence until 1822 when in consequence of the discovery of a plot for insurrection among the Charleston negroes the city government had the church building demolished.  Morris Brown moved to Philadelphia, where he afterward became bishop of the African Church, and the whole Charleston project was ended.[56] The bulk of the blacks returned to the white congregations, where they soon overflowed the galleries and even the “boxes” which were assigned them at the rear on the main floors.  Some of the older negroes by special privilege then took seats forward in the main body of the churches, and others not so esteemed followed their example in such numbers that the whites were cramped for room.  After complaints on this score had failed for several years to bring remedy, a crisis came in Bethel Church on a Sunday in 1833 when Dr. Capers was to preach.  More whites came than could be seated the forward-sitting negroes refused to vacate their seats for them; and a committee of young white members forcibly ejected these blacks At a “love-feast” shortly afterward one of the preachers criticized the action of the committee thereby giving the younger element of the whites great umbrage.  Efforts at reconciliation failing, nine of the young men were expelled from membership, whereupon a hundred and fifty others followed them into a new organization which entered affiliation with the schismatic Methodist Protestant Church.[57] Race relations in the orthodox congregations were doubtless thereafter more placid.

[Footnote 55:  E.R.  Turner, The Negro in Pennsylvania (Washington, 1911), pp. 134-136.]

[Footnote 56:  Charleston Courier, June 9, 1818; Charleston City Gazette, quoted in the Louisiana Gazette (New Orleans), July 10, 1818; J.L.E.W.  Shecut, Medical and Philosophical Essays (Charleston, 1819), p. 34; C.F.  Deems ed., Annals of Southern Methodism for 1856 (Nashville [1857]), pp. 212-214, 232; H.M.  Henry, Police Control of the Slave in South Carolina, p. 142.]

[Footnote 57:  C.F.  Deems ed., Annals of Southern Methodism for 1856, pp. 215-217.]

In most of the permanent segregations the colored preachers were ordained and their congregations instituted under the patronage of the whites.  At Savannah as early as 1802 the freedom of the slave Henry Francis was purchased by subscription, and he was ordained by white ministers at the African Baptist Church.  After a sermon by the Reverend Jesse Peter of Augusta, the candidate “underwent a public examination respecting his faith in the leading doctrines of Christianity, his call to the sacred ministry and his ideas of church government.  Giving entire satisfaction on these important points, he kneeled down, when the ordination prayer with imposition of hands was made by Andrew Bryant The ordained ministers present then gave the right hand of fellowship to Mr. Francis, who was forthwith