Hrafc H*^ 71 II '.. ^ol- iit LIBRARY UNIVERSITY OF NORTH CAROLINA Alcove / Shelf THE LIBRARY OF THE UNIVERSITY OF NORTH CAROLINA AT CHAPEL HILL ENDOWED BY THE DIALECTIC AND PHILANTHROPIC SOCIETIES LC2751 .J7 UNIVERSITY OF N.C. AT CHAPEL HILL 00014371208 This book is due at the LOUIS R. WILSON LIBRARY on the last date stamped under "Date Due." If not on hold it may be renewed by bringing it to the library. Du" RET DATE DUE fj* "- j. 'WflAOT IjaII U~9 999 Digitized by the Internet Archive in 2012 with funding from University of North Carolina at Chapel Hill http://archive.org/details/religiousinstrucjone I THE , a nd place, the Gospel must be communi- cated by Ministers of the Gospel, employed as Missionaries to the Negroes. 1. Missionaries absolutely needed, 235 2. Should be Southern men, -_----- 235 3. But how shall they be employed and supported? 235 By Domestic Missionary Societies, - - - - 237 By Presbyteries, Associations, Conferences and Conventions, 237 By one or more Churches uniting their contribu- tions, ..... 238 By one or more Planters doing the same, - - 238 (c) In the third place, we are to look to owners themselves to communicate the Gospel to the Negroes, 239 1. The owner should impress upon his people the great duty of aitending public worship on the Sabbath, - - 240 2. Make all the children and youth attend punctu- ally the Sabbath School, 240 CONTENTS. XU1. 3. The plantation should be brought under religious influences and the physical condition of the People improved, 240 4. The owner should undertake the instruction of the people himself. Way and manner of his doing so, ------------ 244 (d) In the fourth place, we are to look to Elders and Laymen to assist in this good work, .... 248 Our main dependence, in conclusion, must be upon settled pastors & stated snpplies of our Churches 249 III. The Manner in which the Gospel should he communicated to the Negroes, so as to meet the character, condition, and circumstances of the People, 250 1. Manner of Preaching - ------- 250 fa) What kind of Ministers are needed ? Not igno- rant, but educated and intelligent Ministers, - 250 [1) The Minister to the Negroes should pay attention to his general deportment among tnem, - - - 254 (c) To his manner in preaching, ------ 255 (d) To the style and character of his sermons. What kind of sermons are most suitable, - - 256 (e) He should see that the strictest order is observed in all his religious meetings, ------ 252 (f) And mark the deportment of the people, - - 252 2. Manner of conducting Sabbath Schools. Manuals and Plans of instruction, - -- 252 3. Manner of conducting Plantation Meetings, - - 267 4. Manner of treating opposition to the work of Re- ligious Instruction of the Negroes, ----- 269 5. Manner of speaking and acting in relation to the Civil Condition of the Negroes, 270 6. The best form of Church Organization for the Negroes, - - 273 7. Conclusion, 275 PART I . Historical Sketch of the Religious Instruction of the Negroes from their first introduction into the Country in 1620 to the year 1842. CHAPTER I Ti'ie First Period — From their first Introduction, in 1620, to the first Census, in 1790 : a period of 170 years. Such is the scarcity of materials, and the difficulty of arriving at the scattered sources of information, that I have called the following Historical Notice of the Religious Instruction of the Negroes in the United States, "A Sketch." It deserves no better name, although, perhaps, it may embody the principal facts on the subject. For the sake of perspicuity, the Sketch is divided into Periods of Time — the First Period, extending from the Introduction of the Negroes into the Country, in 1620, to the first Census, in 1790; a period of 170 years : the Second Period, from 1790 to 1820; a period of 30 years : and the Third Period, from 1820 to 1842; a period of 22 years. 1 2 RELIGIOUS INSTRUCTION OF THE NEGROES. 1. Account of the Introduction of Negroes into ike the Colonies under the Government of Great Britain. It was in the year 1501 that Isabella of Spain granted permission for the introduction of Negro slaves into Hispaniola; but such only as had been born in Spain, or in slavery among Christians; and in the following year a few had been sent into the New World. In 1508 the Spaniards opened a direct trade in slaves, and imported Negroes into Hispaniola from the Portu- gese settlements on the Coast of Guinea. Ferdinand V., by royal ordinance, enjoined a direct traffic in slaves between Guinea and Hispaniola, in 1511, and Charles V., in 1512-13. In 1517 Charles V. granted a patent to one of his Flemish favorites, containing an exclusive right of im- porting slaves, four thousand annually, into Hispaniola* Cuba, Jamaica, and Puerto Rico. This favorite sold his patent to some Genoese merchants for 25,000 ducats, and they were the first who brought into regular form that commerce for slaves between Africa and America, which has since been carried on under such revolting circum- stances and to such an amazing extent. Forty-five years after, in 1562-3, the English entered the trade under Sir John Hawkins and carried Negroes from Africa to Hispaniola, and in 1567 Queen Elizabeth protected and sliaied the traffic. Thus the Mother Coun- try was engaged in the traffic forty-five years before the first permanent settlement was made in her American Colonies, which was at Jamestown, Virginia in 1607. The Dutch, in common with other maritime nations of Europe, engaged in the trade, and a man-of-war of that nation, from the Coast of Guinea, in August, 1620, (four months before the Plymouth Colony arrived in America,) landed twenty Negroes for sale* in the Colony HISTORICAL SKETCH. 3 of Virginia, on James river, which determines the epoch of their introduction into the Colonies. From this period they were gradually, and at different times, intro- duced into all the Colonies from Massachusetts to Geor- gia ; and for the most part, contrary to the wishes of the Colonists. The first cargo of Negro slaves was brought into Boston in 1G45, and though their introduction was denounced and the Negroes ordered to be "returned at public charge;" yet it was afterwards permitted, and people engaged in the trade. In Maryland acts were passed encouraging the impor- tation of Negroes, in 1671 ; and in this same year *.hey were first introduced into South Carolina. They were legally admitted into Georgia in 1747. The precise year of their admission into the remaining eight of the old thirteen Colonies is not accurately known. 2. Estimated Negro Population of the Colonies at the Declaration of Independence ; and Census of 1790. I have no references at hand by which to determine the number of Negroes in each of the Colonies, nor the aggregate in all, before the Declaration of Independence, as no general census was ever taken of the Colonies while they continued such. But there are statements of the number in most of the Colonies, given in different years, which I shall proceed to mention. Virginia was settled in 1607, and in 1671 contained 2,000 Negroes ; in 1763, 100,000. Massachusetts was settled in 1620, and in 1763 con- tained 4,500. Rhode Island was settled in 1636. In 1680 had imported but a few Negroes, in 1730 contained 1,648, and k 1748, 4,373. 4 RELIGIOUS INSTRUCTION OF THE NEGROES. Connecticut was settled in 1635. In 1680 had 30 Negroes, and in 1774, 6,464. New Hampshire was settled from Massachusetts and became a separate Colony in 1741, and in 1775 contained 659 Negroes. New York was settled by the Dutch in 1613. In 1756 contained 13,542. New Jersey was settled 1627. In 1738 contained 3,981 Negroes and slaves, and in 1745, 4,606. Maryland was granted to Lord Baltimore in 1632. In 1755 contained 42,764 Negroes, and for a time, 2,000- were imported annually. Mr. Burke says, in 1757 the number was upwards of 60,000., North Carolina was permanently settled in 1650, and became distinct from Virginia in 1727. In 1701 it had 5,000 inhabitants, besides Negroes and Indians, and in 1702, 6,000. South Carolina was granted to Lord Clarendon in 1662. In 1723 contained 18,000 Negroes ; in 1724, 439 were imported ; in 1730 contained 28,000; in 1731 1,500 were imported. In 1765 contained 90,000 ; in 1773 over 6,000 were imported. This Colony lost 25,000 Negroes in the Revolutionary war. Georgia was settled in 1732-3. Slavery was legalized in 1747, and in 1772 contained 14,000 Negroes. The probable number of Negroes in the Colonies at the Declaration of Independence in 1776, may be ascer- tained in the following manner. Take the known popu- lation in the different Colonies nearest the year 1776 ; compare that with the census of 1790; take into con- sideration the rate of increase from nature and from importation, and also the decrease; and then give the supposed population in round numbers. Massachusetts. — Last return in 1763 to 1776, 13 HISTORICAL SKETCH. 5'. years, the population decreasing ; supposed population in 1776 3,500- Rhode Island,— 1748 to 1776, 28 years, stationary 4,373 Connecticut.. — J 774 to 1776, 2 years, de- creasing 6,000 New Hampshire. — 1775 to 1776, 1 year, stationary 659 New York. — 1756 to 1776, 20 years in- creasing 15,000 j New Jersey. — 1745 to 1776,31 years in- creasing 7,600 Delaware. — Estimated in 1776 compared with 1790 9,000 Pennsylvania. — Estimated in 1775 com- pared with 1790, the act of Abolition in 1780 taken into the account 10,000 In 1757, Mr. Burke says, " not the fortieth, part of the inhabitants were Negroes." Maryland. — 1755 to 1776, 21 years, in- creasing __. 80,000^. Virginia — 1763 to 1776, 13 years, increas-- ing 165,000 North Carolina. — Estimated in same way as Delaware 75,000 South Carolina. — 1765 to 1776, 11 years, increasing, and loss in Revolution considered. 110,000- Georgia. — 1772 to 1776,4 years, inci easing. 16,000 Total, . . 502,132. v Making a total, in round numbers, of 500,000 Negroes wbo had, in the course of 156 years, from 1620 to 1776, accumulated on our shores, by importation and natural increase. T.he proportion of free Negroes, in this estimate, at 1* 6 RELIGIOUS INSTRUCTION OF THE NEGROES. the Declaration of Independence, must have been incon- siderable; as it was not until after the Revolution that manumissions by owners, and manumissions in the progress of acts of Abolition, multiplied. The Census of the United States for 1790, gives 697,697 Slaves and 59,481 Free Persons of Color; a total of 757,178. 3. Efforts for their Religious Instruction, both in Great Britain and America, year by year, during this Period. Having brought distinctly to view this multitude of people introduced amongst us in the inscrutable provi- dence of God, the original stock being in a state of absolute Heathenism, we may inquire into the efforts made for their Religious Instruction. 1673. Mr. Baxter published his " Christian Direc- tory," in which he has a chapter of " Directions to those Masters in Foreign Plantations who have Negroes and other slaves; being a solution of several cases about them." The first Direction calls upon masters to "under- stand well how far your power over your slaves extendeth and what limits God hath set thereto." " Remember that they have immortal souls, and are equally capable of salvation with yourselves : and there- fore you have no power to do any thing which shall hinder their salvation. Remember that God is their absolute owner, and that you have none but a derived and limited propriety in them ; — that they and you are equally under the government and laws of God ; — that God is their reconciled tender Father, and if they be as good, doth love them as well as you ; — and that they are the redeemed ones of Christ: — Therefore, so use them as to preserve Christ's right and interest in them." HISTORICAL SKETCH. 7 The2d. Direction. — "Remember that you are Christ's trustees, or the guardians of their souls; and that the greater your power is over them, the greater your charge is of them and your duty for them. So must you exer- cise both your power and love to bring them to the knowledge and the faith of Christ, and to the just obedience of God's commands." The 3d. — " So serve your necessities by your slaves as to prefer God's interest and their spiritual and ever- lasting happiness. Teach them the way to heaven, and do all for their souls which I have before directed you to do for all your other servants. Tho' you may make some difference in their labor and diet and clothing, yet none as to the furthering of their salvation. If they be infi- dels use them so as tendeth to win them to Christ and the love of religion, by shewing them that Christians are less worldly, less cruel and passionate, and more wise and charitable and holy and meek, than any other persons are. Wo to them that by their cruelty and covetousness do scandalize even slaves and hinder their conversion and salvation." The 1th and last Direction — "Make it your chief end in buying and using slaves to win them to Christ and save their souls. Do not only endeavor it on the by when you have first consulted your own commodity, but make this more of your end than your commodity itself; and let their salvation be far more valued by you than their service; and carry yourself to them as those that are sensible that they are redeemed with them by Christ from the slavery of Satan and may live with them in the liberty of the saints in glory." The works of this eminent servant cf God had an extensive circulation, and these Directions may have been productive of much good on the. Plantations of those owners into whose hands they fell. 8 RELIGIOUS INSTRUCTION OF THE NEGROES. 1680. Forty-four years after the settlement of Con- necticut, the Assembly forwarded answers to the Inqui- ries of the Lords of the Committee of Colonies, wherein they say : " There are but few servants and fewer slaves; not above 30 in the colony. There come sometimes three or four blacks from the Barbadoes, which are sold for 22Z each. Great care is taken of the instiuction of the people in the Christian religion, by ministers catechising and preaching twice every Sabbath and sometimes on lecture days j and also by masters of families instructing their children and servants, which the law commands them to do." V 1701. "The Society for the Propagation of % the Gospel in Foreign Parts," was incorporated under v William III. on the 16th day of of June 1701, and the first meeting of the society under its charter was the 27th of June of the same year. Thomas Lord Bishop of Canterbury, Primate and Metropolitan of all Eng- land was appointed by his Majesty the first President. This society was formed with the view, primarily, of supplying the destitution of religious institutions and privileges among the inhabitants of the North American Colonies, members of the established church of Eng- land ; and secondarily, of extending the Gospel to the Indians and Negroes, It had been preceded by a company incorporated by Charles II. in 1661, for " the Propagation of the Gospel amongst Heathen Nations of New England and the parts adjacent in America ;" which, however, did not accomplish much ; the design, for the times then present and the necessities of the Colonies, being too narrow. The Honorable Robert Boyle, was first Presi- dent of this company, and it was his connection with this society which led, him to a deeper interest in the HISTORICAL SKETCH. 9 defence and propagation of the Christian religion, and he therefore left in his will an annual salary, forever, for the support of eight sermons in the year, for proving the Christian religion against notorious Infidels ; and he requires that the preachers employed, " shall be assist- ing to all companies and encouraging them in any undertaking for propagating the Christian religion in Foreign Parts." The Society for the Propagation of the Gospel in Foreign Parts entered upon its duties with zeal, being patronized by the King and all the dignitaries of the Church of England. They instituted inquiries into the religious condition of the Colonies, responded to " by the Governors and persons of the best note ;" (with special reference to Episcopacy,) and they perceived that their work " con- sisted of three great branches: the care and instruction of our people settled in the Colonies ; the conversion of the Indian Savages; and the conversion of the Negroes.'''' Before appointing Missionaries, they sent out a traveling preacher, the Rev. George Keith, (an itinerant missionary,) who associated with himself the Rev. John Talbot. Mr. Keith preached between North Carolina and Piscataquay river in New England, a tract above 800 miles in length, and completed his mission in two years, and returned and reported his labors to the society. The annual meetings of this society were regularly held from 1702 to J819 and 118 sermons preached before it by Bishops of the Church of England, a large number of them distinguished for piety, learning, and zeal. The society still exists. The efforts of the society for the Religious, Instruct , tion of the Negroes, are briefly as follows. 10 RELIGIOUS INSTRUCTION OF THE NEGROES. In June 1702 the Rev. Samuel Thomas, the first missionary, was sent to the Colony of South Carolina. The society designed he should attempt the conversion of the Yammosee Indians; but the Governor, Sir Nathaniel Johnson, appointed him to the care of the people settled on the three branches of Cooper river, making Coose creek his residence. He reported his labors to the society, and said " that he had taken much j pains also in instructing the Negroes, and learned 20 of them to read. He died in October 1706. Dr. LeJeau succeeded him in 1 706, and found " parents and masters indued with much good will and a ready disposition to have their children and servants taught the Christian religion." " He instructed and baptised many Negroes and Indian slaves." His communicants in 1714 • arose to 70 English and 8 Negroes. Dr. LeJeau died in 1717, and was succeeded permanently by Rev. Mr. Ludlam, who began his mission with gieat dilligence. *' There were in his parish a large number of Negroes, natives of the place, who understood English well; he took good pains to instruct several of them in the piin- ciples of the Christian religion and afterwards admitted them to baptism. He said if the masters of them would heartily concur to forward so good a work, all those who have been born in the country might without much diffi- culty be instructed and received into the church. Mr. Ludlam continued his labors among the Negroes and every year taught and baptised several of them ; in ono year eleven, besides some mulattoes." The Indian war checked the progress of the society's missions for several years. The Parishes of St. Paul's, (1705,) St. John's, (1707,) St. Andrew's and St. Barthol- omew's, (1713,) St. Helen's, (1712,) received missiona- ries. Mr. Hasell was settled in the last named parish, HISTORICAL SKETCH. 1 { and the inhabitants were "505 whites, 950 Negroes, GO Indian slaves, and 20 free Negroes." Rev. Gilbert Jones was appointed missionary of Christ Church Parish, 1711. He used great pains to * persuade the masters and mistresses to assist in having their slaves instructed in the Christian faith ; but found this good work lay under difficulties as yet insuperable. He wrote thus concerning this matter: "Though labor- ing in vain be very discouraging, yet (by the help of God,) I will not cease my labors; and if I shall gain but one proselyte, shall not think much of all my pains." He was succeded in 1722 by Rev. Mr. Pownal. Two years after he reported in his parish 470 free born, and "above 700 slaves, some of which understand the Eng- lish tongue ; but very few know any thing of God or religion." In the parish of St. George, taken out of St. Andrew's, the church stands 28 miles from Charleston, (1719,) Mr. Peter Tustian was sent missionary, but soon removed to Maryland. The Rev. Mr. Varnod succeeded him in 1723. A year after his arrival, at Christmas, he had v near 50 communicants, and what was remarkable, 17 Negroes. He baptised several grown persons, besides children and Negroes, belonging to Alexander Skeene, Esquire. The Rev. Mr. Taylor, missionary at St. Andrew's parish in South Carolina, reported to the society "the great interest taken in the religious instruction of their Negroes by Mrs. Haige and Mrs. Edwards, and their remarka- ble success; 14 of whom on examination he baptised." The clergy of South Carolina, in a joint letter, acquaint- ed the society with the fact " that Mr. Skeene, his lady, and Mrs. Haige, his sister, did use great care to have their Negroes instructed and baptised." And the Rev. 12 RELIGIOUS INSTRUCTION OF THE NEGROES. Mr. Varnod, missionary, had baptised 8 Negro children belonging to Mr. Skeene and Mrs. Haige, and he writes ,, to the society that "at once he had 19 Negro commu- nicants." *""" Mr. Neuman was sent as a missionary to North Caro- lina in 1722. He reported some time after "that lie had baptised 269 children, 1 woman, and 3 men, and 2 v Negroes, who could say the creed, the Lord's prayer, and ten commandments, and had good sureties for their further information." The Rev. Mr. Beekett, mi&sionary in Pennsylvania, in 1723, reported that he had baptised "two Negro slaves." In 1709 Mr. Huddlestone was appointed school master in New York City. He taught 40 poor children out of the societies funds, and publicly catechised in the steeple of Trinity Church every Sunday in the afternoon, "not only his own scholars, but also the children, servants, and slaves of the inhabitants, and above 100 persons usually attended him." The society established, also, a catechising school in New York city in 1704, in which city there were computed to be about 1,500 Negro and Indian slaves. The society hoped their example would be generally followed in the Colonies. Mr. Elias Neau, a French protestant was appointed catechist ; who was very zeal- lous in his duty and many Negroes were instructed and baptised. In 1712 the Negroes in New York conspired to destroy all the English, which greatly discouraged the work of their instruction. The conspiracy was defeated, and many negroes taken and executed, Mr. Neau's school was blamed as the main occasion of the barbarous plot ; two of Mr. Neau's school were charged with the plot ; one was cleared and the other was proved HISTORICAL SKETCH. 13 to have been in the conspiracy, but guiltless of his master's murder. " Upon full trial the guilty Negroes were found to be such as never came to Mr. Neau's school; and what is very observable, the persons whose Negroes were found most guilty were such as were the declared opposers of making them Christians." In a short time the cry against the instruction of the Negroes subsided : the Governor visited and recommended the school. Mr. Neau died in 1722, much regretted by all who knew his labors. He was succeeded by Rev. Mr. Wetrnore, who afterwards was appointed missionaiy to Rye in New York. After his removal "the rector, church wardens, and vestry of Trinity Church, in New York City," requested another catechist, " there being about 1,400 Negro and Indian slaves, a considerable number of them had been instructed in the principles of Chris- tianity by the late Mr. Neau, and had received baptism and were communicants in their church. The society complied with this request and sent over Rev. Mr. Colganin 1720, who conducted the school with success." Mr. Honeyman, missionary in 1724, in Providence, Rhode Island, had baptized, in two vears, 80 persons, of which 10 were grown, 3 Negroes, and 2 Indians, and 2 Mulattoes. In NaragansetU the congregation was reported to be 160, (1720) with 12 Indian and black servants. At JIarblehead, the missionary reported (1725) having baptized 2 Negroes; "a man about 25 years old and a girl 12, and that a whole family in Salem had conformed to the church." The society looked upon the instruction and conver- sion of the Negroes as a principal branch of their care; esteeming it a great reproach to the Christian name, 2 14 RELIGIOUS INSTRUCTION OF THE NEGROES. that so many thousands of persons should continue in the same state of Pagan darkness under a Christian government and living in Christian families, as they lay before under in their own heathen countries. The society immediately from their first institution strove to promote their conversion, and in as much as their income would not enable them to send numbers of catechists sufficient to instruct the Negroes; yet they resolved to do their utmost, and at least to give this work the mark of their highest approbation. They wrote, therefore, to all their missionaries, that they should use their best endeavors, at proper times, to instruct the Negroes, and should especially take occasion to recommend it zealously to the masters to order their slaves at convenient times, to come to them that they might be instructed. These directions had a good effect, and some hundreds of Negroes had been instructed, received baptism, and been admitted to the communion, and lived very orderly lives." The History of the Society goes on to say: "It is a matter of commendation to the clergy that they have done thus much in so great and difficult a work. But, alas ! what is the instruction of a few hundreds in several years, with respect to the many thousands uninstructed, unconverted; living, dying, utter pagans! It must be confessed, what hath been done is as nothing with regard to what a true Christian would hope to see effected." After stating several difficulties in respect to the religious instruction of the Negroes, (which do not exist at the present time, but in a very limited degree,) it is said: ^ "But the greatest obstruction is the masters themselves ,- do not consider enough the obligation which lies upon them to have their slaves instructed." And in another HISTORICAL SKETCH. 15 place, "the society have always been sensible the most effectual way to convert the Negroes was by engaging their masters to countenance and promote theii conver- sion." The Bishop of St. Asaph, Dr. Fleetwood, preached a sermon before the society in the year 1711, setting forth the duty of instructing the Negroes in the Christian religion. The society thought this so useful a discourse that they printed and dispersed abroad in the Plantations great numbers of that sermon, in the same year; and in the year 1725, reprinted the same and dispersed again large numbers. The Bishop of London, Dr. Gibson, (to whom the care of the Plantations abroad, as to religious affairs, was committed,) became a second advocate for the conversion of the Negroes, and wrote two letters on this subject. The fust in 1727, "addressed to masters and mistresses of families, in the English Plantations abroad, exhorting them to encourage and promote the instruction of their Negroes in the ( hristian faith. The second, in the same year, addressed to the missionaries there ; directing them to distribute the said letter, and exhorting them to give their assistance towards the instruction of the Negroes within their several parishes." The society were persuaded this was the true method to remove the great obstruction to their conversion, and hoping so particular an application to the masters and mistresses from the See of London would have the strongest influence, they printed 10,000 copies of the letter to masters and mistresses, which were sent to all the Colonies on the continent, and to all the British Islands in the West Indies, to be distributed among the masters of families, and all other inhabitants, The society received accounts that these letters influenced many masters of families to have their servants 16 RELIGIOUS INSTRUCTION OF THE NEGROES. instructed. The Bishop of London soon after wrote "an address to serious Christians among ourselves, to assist the Society for Propagating the Gospel in carrying on this work." The letters of Dr. Gibson referred to, for their intrinsic excellence, and as an indication of the state of feeling on the subject, at the time they were written, render it proper that they should be inserted in this Sketch. I have not been able to obtain a copy of Dr. Fleetwood's sermon. " The Bishop of London's Letter to the Masters and Mistresses of Families in the English Plantations abroad; exhorting them to encourage and promote the Instruction of their Negroes in the Christian Faith. London, 1727. The care of the Plantations abroad being committed to the Bishop of London, as to religious affairs, I have thought it my duty to make particular inquiries into the state of religion in those parts ; and to learn, among other things, what number of slaves are employed within the several governments, and what means are used for their instruction in the Christian faith. I find the numbers are prodigiously great; and am not a little troubled to observe how small a progress has been made in a Christian country towards the delivering those poor creatures from the pagan darkness and superstition in which they were bred, and the making them partakers of the light of the Gospel, and of the blessings and benefits belonging to it. And, which is yet more to be lamented, I find there has not only been very little progress made in the work, but that all attempts towards it, have been by too many industriously discouraged and hindered; partly by magnifying the difficulties of the HISTORICAL SKETCH. 17 work beyond what they really are ; and partly by mistaken suggestions of the change which baptism would make in the condition of the Negroes, to the loss and disadvantage of their masters. I. As to the Difficulties : it may be pleaded that the Negroes are grown persons when they come over, and that having been accustomed to the pagan rites and idolatries of their own country, they are prejudiced against all other religions, and more particularly against the Christian, as forbidding all that licentiousness which is usually practised among the heathens. But if this were a good argument against attempting the conversion of Negroes, it would follow that the •Gospel is never further to be propagated than it is at present, and that no endeavors are to be used for the conversion of heathens at any time, or in any country, whatsoever : because all heathens have been accustomed to pagan rites and idolatries, and to such vicious and licentious living as the Christian religion forbids. But yet, God be thanked, heathens have been converted and Christianity propagated in all ages, and almost all coun- tries, through the zeal and diligence of pious and good men ; and this without the help of miracles. And if the present age be as zealous and diligent in pursuing the proper means of conversion, we have no reason to doubt, but that the divine assistance is, and will be, the same in all ages. But a further difficulty is, that they are utter strangers to our language and we to theirs ; and the gift of tongues being now ceased, there is no means left of instructing them in the doctrines of the Christian religion. And this, I own, is a real difficulty, as long as it con- tinues, and as far as it reaches. But if I am rightly 2* 18 RELIGIOUS INSTRUCTION OF THE NEGROES. informed, many of the Negroes who are grown persons when they come over, do of themselves attain so much of our language as enables them to understand and to be understood, in things which concern the ordinary business of life; and they who can go so far, of their own accord, might doubtless be carried much further, if proper methods and endeavors were used to bring them to a complete knowledge of our language, with a pious view to the instructing them in the doctrines of our religion. At least some of them, who are more capable and more serious than the rest, might be easily instructed both in our language and religion, and then be made use of to convey instruction to the rest in their own language. And this, one would hope, may be done with great ease, wherever there is a hearty and sincere zeal for the work. But whatever difficulties there may be in instructing those who are grown up before they are brought over, there are not the like difficulties in the case of their children, who are born and bred in our own Plantations, who have never been accustomed to pagan rites and superstitions, and who may easily be trained up, like all other children, to any language whatsoever, and particu- larly to our own ; if the making them good Christians be sincerely the desire and intention of those who have the property in them and the government over them. But supposing the difficulties to be much greater than I imagine, they are not such as render the work impos- sible, so as to leave no hope of any degree of success ; and nothing less than an impossibility of doing any good at all, can warrant our giving over and laying aside all means and endeavors, where the propagation of the Gos- pel and the saving of souls are immediately concerned. Many undertakings look far more impracticable before. HISTORICAL SKETCH. 19 trial, than they are afterwards found to be in experience ; especially where there is not a good heart to go about them. And it is frequently observed that small beginnings, when pursued with resolution, are attended with great and surprising success. But in no case is the success more great and surprising than when good men engage in the cause of God and religion, out of a just sense of the inestimable value of a soul, and in full and well grounded assurance that their honest designs and endea- vors for the promoting religion, will be supported by a special blessing from God. I am loth to think so hardly of any Christian master, as to suppose that he can deliberately hinder his Negroes from being instructed in the Christian faith ; or which is the same thing, that he can, upon sober and mature consideration of the case, finally resolve to deny them the means and opportunities of instruction. Much less may I believe that he can, after he has seriously weighed this matter, permit them to labor on the Lord's day: and least of all, that he can put them under a kind of necessity of laboring on that day, to provide themselves ■with the conveniences of life; since our leligion so plainly teaches us that God has given one day in seven, to be a day of rest ; not only to man, but to the beasts. That it is a day appointed by him for the improvement of the soul, as well as the refreshment of the body ; and that it is a duty incumbent upon masters, to take care that all persons who are under their government, keep this day holy, and employ it to the pious and wise pur- poses for which God, — our great Lord and Master — intended it. Nor can I think so hardly of any mission- ary, who shall be desired by the master to direct and assist in the instruction of his Negroes, (either on thai 20 RELIGIOUS INSTRUCTION OF THE NEGROES. day or on any other, when he shall be more at leisure,) as to suppose that he will not embrace such invitations with the utmost readiness and cheerfulness, and give all the help that is fairly consistent with the necessary duties of his function, as a parochial minister. If it be said that no time can be spared from the daily labor and employment of the Negroes, to instruct them in the Christian religion ; this is in effect to say that no consideration of propagating the Gospel of God, or saving the souls of men, is to make the least abatement from the temporal profit of the masters; and that God cannot or will not make up the little they may lose in that way, by blessing and prospering their undertakings by sea and land, as a just reward of their zeal for his glory and the salvation of men's souls. In this case, I may well reason as St. Paul does in a case not unlike it, that if they make you partakers of their temporal things, (of their strengtli and spirits, and even of their offspring,) you ought to make them partakers of your spiritual things, though it should abate somewhat from the profit which you might otherwise receive from their labors. And considering the greatness of the profit that is received from their labors, it might be hoped that all Christian masters, those especially who are possessed of considerable numbers, should also be at some small expense in providing for the instruction of these poor creatures, and that others, whose numbers are less, and who dwell in the same neighborhood, should join in the expense of a common teacher for the Negroes belonging to them. The Society for Propagating the Gospel in Foreign Parts, are sufficiently sensible of the great importance and necessity of such an established and regular provision for the instruction of the Negroes, and HISTORICAL SKETCH. 21 earnestly wish and pray, that it may please God to put it into the hearts of good Christians, to enable them to assist in the work, by seasonable contributions for that end: but at present their fund does scarce enable them to answer the many demands of missionaries, for the performance of divine service in the poorer settlements, which are not in a condition to maintain them at their own charge. II. But it is further pleaded, that the instruction of heathens in the Christian faith, is in order to their bap- tism : and that not only the time to be allowed for instructing them, would be an abatement from the profits of their labour, but also, that the baptizing them when instructed would destroy both the properly which the masteis have in them as slaves bought with their money and the right of selling them again at pleasure, and that the making them Christians, only makes them less diligent and more ungovernable. To which it may be very truly replied, that Christi- anity and the embracing of the Gospel does not make the least alteration in civil property, or in any of the duties which belong to civil relations ; but in all these respects, it continues persons just in the same state as it found them. The freedom which Christianity gives is a freedom from the bondage of sin and satan, and from the dominion of men's lusts and passions and inordinate desires ; but as to their outward condition, whatever that was before, whether bond or free, their being bap- tized and becoming Christians, makes no manner of change in it. As St. Paul has expressly told us, 1 Cor. 7: 20, where he is speaking directly to this point, "Let every man abide in the same calling wherein he was called :" and at the 24th verse, "Let every man where- 22 RELIGIOUS INSTRUCTION OF THE NEGROES. in he is called therein abide with God " And so far ig Christianity from discharging men from the duties of the station or condition in which it found them, that it lays them under stronger obligations to perform those duties with the greatest diligence and fidelity, not only from the fear of man hut from a sense of duty to God, and the belief and expectation of a future account. So that to say that Christianity tends to make men less ob- servant of their duty in any respect, is a reproach that it is very far from deserving : and a reproach that is con- futed by the whole tenor of the Gospel precepts, which inculcate upon all, and particularly upon servants (many of whom were then in the condition of slaves,) a faith- ful and diligent discharge of the duties belonging to their several stations out of conscience towards God, And it is also confuted by our own reason, which tells us how much moie forcible and constant the restraint of con- science is, than the restraint of jear ; and last of all, it is confuted by experience, which teaches us the great value of those servants who are truly religious, com- pared with those who have no sense of religion. | J As to their being more ungovernable after baptism than hefore, it is certain that the Gospel every where enjoins not only diligence and fidelity, but also obedi- ence for conscience sake. : and does not deprive masters of any proper methods of enforcing obedience, where they appear to be necessary. Humanity forbids all cruel and barbarous treatment of our fellow-creatures, and will not suffer us to consider a being that is endowed with reason on a level with brutes: and Chris- tianity takes not out of the hands of superiors any de- grees of strictness and severity that fairly appear to be necessary for the preserving subjection and government. HISTORICAL SKETCH. 23 The general law both of humanity and of Christianity, is kindness, gentleness and compassion towards all man- kind, of what nation or condition soever they be ; and therefore we are to make the exercise of those amiable virtues our choice and desire, and to have recourse to severe and vigorous methods unwillingly and only out of necessity. And of this necessity, you yourselves remain the judges, as much after they receive baptism as before ; so that you can be in no danger of suffering by the change ; and as to them, the greatest hardships that the most severe master can inflict upon them is not to be compared to the cruelty of keeping them in the state of heathenism and depriving them of the means of sal- vation as reached forth to all mankind in the Gospel of Christ. And in truth one great reason why severity is at all necessary to maintain government, is*llie want of religion in those who are to be governed, and who there- fore arc not to be kept to their duty by any thing but fear and terror ; than which there cannot be a more uneasy state, either to those who govern or those who are governed. III. That these things may make the greater impres- sion upon you, let me beseech you to consider your- selves not only as masteis, but as Christian masters, who stand obliged by your profession to do all that your station and condition enable you to do, towards breaking the power of satan and enlarging the kingdom of Christ, and as having a great opportunity put into your hands of helping on this work, by the influence which God has given you over such a number of hea- then idolaters, who still continue under the dominion of satan. In the next place let me beseech you to consider them not barely as slaves, and upon the same level with 24 RELIGIOUS INSTRUCTION OP THE NEGROES. laboring beasts, but as mera-slaves and worn en-slaves, who have the same frame and faculties with yourselves and have souls capable of being made eternally happy, and reason and understanding to receive instruction in order to it. If they came from abroad, let it not be said that they are as far from the knowledge of Christ in a Christian country as when they dwelt among pagan idolaters. If they have been born among you and have never breathed any air but that of a Christian country, let them not be as much strangers to Christ as if they had been transplanted, as soon as born, into a country of pagan idolaters. Hoping that these and the like considerations will move you to lay this matter seriously to heart, and excite you to use the best means in your power towards so good and"pious a work ; I cannot omit to suggest to you one of the best motives that can be used tor dispo- sing the heathens to embrace Christianity, and that is the good lives of Christians. Let them see in you and in your families, examples of sobriety, temperance and chastity, and of all the other virtues and graces of the Christian life. Let them observe how strictly you oblige yourselves and all that belong to you to abstain' from curbing and swearing, and to keep the Lord's day and the ordinances which Christ hath appointed in the Gospel. Make them sensible, by the general tenor of vour behaviour and conversation, that your inward tem- per and disposition is such as the Gospel requires, that is to say, mild, gentle and merciful, and that as oft as you exercise vigor and severity, it is wholly owing to their idleness or obstinacy. By these means you will open their hearts to instruc- tion, and prepare them to receive the truths of the HISTORICAL SKETCH. 25 Gospel ; to which if you add a pious endeavor and concern to see them duly instructed, you may become tht£ instrument of saving many souls, and will not only secure a blessing from God upon all your undertakings in this world, but entitle yourselves to that distinguishing reward in the next which will be given to all those who have been zealous in their endeavors to promote the salvation of men and enlarge the kingdom of Christ. And that you may be found in that number, at the great day of accounts, is the sincere desire and earnest prayer of your faithful friend. EDM. LONDON." May 19, J 727. " The Bishop of London's Letter to the Missionaries in the English Plantations : exhorting them to give their assistance towards the Instruction of the Negroes of their several Parishes in the Christian Faith. Good Brother : Having understood by many letters from the Planta- tions, and by the accounts of persons who have come from thence, that very little progress hath hitherto been made in the conversion of the Negroes to the Chi-islian faith ; I have thought it proper for me to lay before the masters and mistresses the obligations they are under to promote and encourage that pious and necessary work. This I have done in a letter directed to them, of which you will receive several copies in order to be distributed to those who have Negroes in your parish ; and I must entreat you, when you put the letter into their hands, to enforce the design of it by any arguments that you 3 26 RELIGIOUS INSTRUCTION OF THE NEGROES. shall think proper to be used ; and also, to assure thertj of your own assistance in carrying on the work. I am aware that in the Plantations where the parishes are of so large extent, the care and labor of the parochial ministers must be great; but yet I persuade myself that many vacant hours may be spared from the other pasto- ral duties, to be bestowed on this ; and I cannot doubt of the readiness of every missionary, in his own parish, to promote and further a work so charitable to the souls of men, and so agreeable to the great end and design of his mission. As to those ministers who have Negroes of their own, I cannot but esteem it their indispensable duty to use their best endeavors to instruct them in the Christian religion in order to their being baptized ; both because such Negroes are their proper and immediate care, and because it is in vain to hope that other masters and mis- tresses will exert themselves in this work, if they see it wholly neglected or but coldly pursued in the families of the clergy ; so that any degree of neglect on your part, in the instruction of your own Negroes, would not only be withholding from them the inestimable bene- fits of Christianity, but would evidently tend to the obstructing and defeating the whole design in every other family. I would also hope that the school masters in the several parishes, part of whose business it is to instruct youth in the principles of Christianity, might contribute some- what towards the carrying on this work, by being ready to bestow upon it some of their leisure time ; and especially upon the Lord's day, when both they and the Negroes are most at liberty, and the clergy are taken up with the public duties of their function. HISTORICAL SKETCH. 27 And though the assistance they give to this pious design, should not meet with any reward from men, yet their comfort may be that it is the work of God and will assuredly be rewarded by him ; and the less they are obliged to this on account of any reward they receive from men, the greater will their reward be from the hands of God. I must therefore entreat you to recommend it to them in my name, and to dispose them by all proper arguments and persuasions, to turn their thoughts seriously to it, and to be always ready to offer and lend their assistance at their leisure hours. And so, not doubting your ready and zealous concur- rence in promoting this important work and earnestly begging a blessing from God upon this and all your other pastoral labois, I remain, your affectionate friend and brother. EDM. LONDON." May 19, 1727. Dean Stanhope (of Canterbury) states in his sermon, 1714, that success had attended the efforts of the society, and speaks of " children, servants, and slaves cate- chised." Bishop Berkley was in the Colony of Rhode Island from 1728 till late in 1730, and he also preached a ser- mon before the society, February 18, 1731, in which he thus speaks of the Negroes: "the Negroes in the' gov- ernment of Rhode Island, are about half as many more than the Indians, and both together scarce amount to a seventh part of the whole Colony. The religion of these people, as is natural to suppose, takes after that of their masters. Some few are baptized : several frequent the different assemblies ; and far the greater part, none St all, 28 RELIGIOUS INSTRUCTION OF THE NEGROES. An ancient antipathy to the Indians, whom, it seems, our first planters (therein as in certain other particulars, affecting to imitate Jews rather than Christians) imagine they had a right to treat on the foot of Canaanites or Amalekites, together with an irrational contempt of the Blacks, as creatures of another species, who had no right to be instructed or admitted to the sacraments ; have proved a main obstacle to the conversion of these poor people. To this may be added an erroneous notion that the being baptized is inconsistent with a state of slavery. To undeceive them in this particular, which had too much weight, it seemed a proper step, if the opinion of his Majesty's Attorney and Solicitor General could be procured. This opinion they charitably sent over, signed with their own hands : which was accord- ingly printed in Rhode Island, and dispersed through the Plantations. I heartily wish it may produce th© intended effect. It must be owned our reformed planters with respect to the natives and the slaves, might learn from the Church of Rome how it is their interest and duty to behave. Both French and Spaniards, take care to instruct both them and their Negroes in the Popish religion, to the reproach of those who profess a better.'* From a " proposal to establish a college in Bermuda," first published in 1725, the Bishop remarks: " Now the clergy sent over to America have proved, too many of them, very meanly qualified, both in learning and morals, for the discharge of their office. And indeed, little can be expected from the example or instruction of those, who quit their native country on no other motive than that they are not able to procure a livelihood in it, which is known to be often the case, To this may b,® HISTORICAL SKETCH. 29 imputed the small care that hath been taken to convert the Negroes of our Plantations, who, to the infamy of England, and scandal of the world, continue heathen under Christian masters, and in Christian countries ; which would never be if our planters were rightly instructed and made sensible that they disappointed their own baptism by denying it to those who belong to them : that it would be of advantage to their affairs to have slaves who should " obey in all things their masters according to the flesh, not with eye-service as men pleasers, but in singleness of heart, as fearing God :" that Gospel liberty consists with temporal servitude : and that their slaves would only become better slaves by being Christians." — [Berkley's Works: copied by Rev. W. W. Eells.] In 1741, Archbishop Seeker, after enumerating other successes, adds : " in less than 40 years great multitudes on the whole, of Negroes and Indians, brought over to the Christian faith."' Bishop Drummond, in 1754, notices the Negroes in his sermon before the society, and insists upon the duty and safety of giving them the Gospel. The amiable Porteus, 1783, when Bishop of Chester, (afterwards Bishop of London,) took a lively interest in this work, and preached a sermon before the society in support of it which may be found in his works. In the year, 1783, and the following, soon after the separation of our Colonies from the Mother Country, , the society's operations ceased, leaving in all the Colo- nies, 43 missionaries ; two of whom were in the Southern States, one in North, and one in South Carolina. The affectionate valediction of the society to them was issued 3* 30 RELIGIOUS INSTRUCTION OF THE NEGROE& in 1785. Thus terminated the connection of this noble society with our country, which, from the foregoing notices of its efforts, must have accomplished a great deal for the religious instruction of the Negro population. Thus, it is perceived, that the Negroes were not for- gotten by the Church of Christ in England. Were they remembered by the Church of Christ in the Colo- nies themselves ? We have no record of missions or of missionary stations established by or in any of the Colonies, in behalf, exclusively, of the Negroes, up to the year 1738. 1738. The Moravian or United Brethren were the first who formally attempted the establishment of Mis- sions, exclusively to the Negroes. A succinct account of their several efforts down to the year 1790, is given in the report of the Society for the Propagation of the Gospel among the Heathen, at Salem N. C, October 5th 1837; by Rev. J. Renatus Schmidt, and is as follows : " A hundred years have now elapsed since the Renewed Church of the Brethren first attempted to communicate the Gospel to the many thousand Negroes of our land. In 1737 Count Zinzendorf paid a visit to London, and formed an acquaintance with General Ogle- thorpe and the Trustees of Georgia, with whom he conferred on the subject of the mission to the Indians, which the Brethren had already established in that Colony, (in 1735.) Some of these gentlemen were associates under the will of Dr. Bray, who had left funds to be devoted to the conversion of the Negro slaves in South Carolina ; and they solicited the Count to procure them some missionaries for this purpose. On his objecting HISTORICAL SKETCH. 31 that the Church of England might hesitate to recognize the ordination of the Brethren's missionaries, they referred the question to the Archbishop of Canterbury, Dr. Potter, who gave it as his opinion, 'that the Breth- ren being members of an Episcopal Church whose doc- trines contained nothing repugnant to the Thirty-nine Articles, ought not to be denied free access to the heathen.' This declaration not only removed all hesi- tation from the minds of the trustees as to the present application ; but opened the way for the labors of the Brethren amongst the slave population of the West Indies ; — a great and blessed work, which has, by the gracious help of God, gone on increasing even to the present day. The same year Brother Peter Boehler was deputed to commence the desired mission, with Brother George Schulius as his assistant. They set out by way of London, in February 1738, and repaired, in the first instance, to Georgia, hoping to be provided with means for the prosecution of their journey by the colony of the Brethren already established there. Obstacles how- ever being interposed, through the interested views of certain individuals, this mission failed and our Breth- ren, settling at Purisburg, took charge of the Swiss Colonists and their children in that town; Georgia not being at that period a slave-holding Colony. In 1739, Schulius departed this life. Peter Boehler emigrated in 1740, to Pennsylvania, with the whole Georgia Colony, of which he was minister; because they were required to bear arms, in the war against the Spaniards, which had recently broken out. In 1747 and 1748 some Brethren, belonging to Bethlehem, undertook several 32 RELIGIOUS INSTRUCTION OF THE NEGROES. long and difficult journies through Maryland, Virginia, and the borders of North Carolina, in order to preach the Gospel to the Negroes, who, generally speaking, received it with eagerness. Various proprietors, however, avowing their determi- nation not to suffer strangers to instruct their Negroes, as they had their own ministers, whom they paid for that purpose, our brethren ceased from their efforts. It appears from the letters of brother Spangenberg, who apent the greater part of the year 1749 at Philadelphia, and preached the Gospel to the Negroes in that city, that the labours of the brethren amongst them were not entirely fruitless. Thus he writes in 1751 — 'on my arrival in Philadelphia, I saw numbers of Negroes still buried in all their native ignoianee and darkness, and my soul was grieved for them. Soon after some of them came to me, requesting instruction, at the same time acknowledging their ignorance in the most affect- ing manner. They begged that a weekly sermon might be delivered expressly for their benefit. I complied with their request and confined myself to the most essen- tial truths of scripture. Upwards of 70 Negroes attended on these occasions, several of whom were powerfully awakened, applied for further instruction and expressed a desire to be united to Christ and his Church by the sacrament of Baptism which was accordingly adminis- tered to them.' At the Provincial Synod which was held in Penn- sylvania in 1747, brother Christian Frohlich was com- missioned to take charge of the Negroes of New-York, who had evinced a great desire for the gospel, and of whom several had been already won for the Redeemer, HISTORICAL SKETCH. 33 by means of their attendance on the ministry of the word. In 1751 he visited the scattered Negroes in New-Jersey, by whom he was every where received with joy, and preached Christ crucified to a hundred of them at once with considerable effect, besides convers- ing with them at their work. A painting is preserved at Bethlehem in which the eighteen first-fruits from the heathen who had been brought to Christ by the instrumentality of the brethren, and had departed in the faith, prior to the year 1747, are represented, dressed in their native costume and standing before the throne of Christ with palms in their hands, with the inscription beneath : ' These are redeemed from among men, being the first fruits unto God and to the Lamb.' — [Rev. 14: 4.) Amongst the number are Johannes, a Negro of South Carolina, and Jupiter, a Negro from New York. The graves of colored christians, who have died in the Lord, are also met with in several of our burial grounds in the North American congregations. At the request of Mr. Knox, the English Secretary of State, an attempt was made to evangelise the Negroes of Georgia. In 1774 the brethren, Lewis Muller, of the Academy at Niesky, and George Wagner, were called to North America, and in the year following, having been joined by brother Andrew Broesing of North Caro- lina, they took up their abode at Knoxborough, a Plan- tation so called from its proprietor, the gentleman above mentioned. They were however almost constant suffer- ers from the fevers which prevailed in those parts, and Muller finished his course in the October of the same year. He had preached the Gaape] with acceptance to 34 RELIGIOUS INSTRUCTION OF THE NEGflOES. both whites and blacks, yet without any abiding result3. The two remaining brethren being called upon to bear arms on the breaking out of 4he war of independence, Broesing repaired to Wachovia, in North Carolina, and Wagner set out in 1779 for England." In the great Northampton revival, under the preach- ing of Dr. Edwards in 1735 and 6, when for the space of live or sis weeks together the conversions averaged at least "four a day:" Dr. Edwards remarks, "There are several Negroes who, from what was seen in them then and what is discernible in them since, appear to have been truly born again in the late remarkable sea- son." At a meeting of the C4eneral Association of the Colony of Connecticut, 1738, "It was inquired — whether the infant slaves of Christian masters may be baptized in the right of their masters — they solemnly promising to train them in the nurture and admonition of the Lord: and whether it is the duty of such masters to offer such children and thus religiously to promise. Both ques- tions were affirmatively answered." Records as re- ported by Rev. C. Chapin, D. D. Of the condition of the Negroes about this time in New England, it has been said, "Their lot was far from being severe. They were often bought by conscien- tious persons, for the purpose of being well instructed in the Christian religion. They had universally the enjoyment of the Sabbath as a day of rest: or of devo- tion." Looking over the old record of "Entryes for Publica- tions" (i. e. for marriages) " within the town of Boston," I observed the following, among others : HISTORICAL SKETCH. 35 1707. Negro. — Essex, a Negro man of Mr. William Clarke, Esqre.; Gueno, a R. Wo. of Walle Winthrop, Esqre. < Negro. Will, reg. serv't of Wm. Webster ; Betty, reg'r serv't of Wm. Keen, March 9th. 1710. Negroes. — Charles and Peggy, Negro serv'ts of Mr. James Barnes, July 19. Negro. — Jack, Negro serv't of Sam'l Bill ; Esther, Negro serv't of Robert Gutridge, Oct'r 27. By which it would appear that the community was not indiiferent to their condition in as much as their marria- ges were public and legalized. 1747. Direct efforts foi the religious instruction of Negroes, continued through a series of years, were made by Presbyterians in Virginia. They com- '' menced with the Rev. Samuel Davies, afterwards Presi- dent of Nassau Hall, and the Rev. John Todd of Hano- ver Presbytery. Mr. Davies began his ministry in Hanover in 1747 and left Virginia about 1773 or 4. Mr. Davies, four or five years after his settlement in Hanover, "found it impossible to afford even a monthly supply of preach- ing to the congregations organized by him. Accor- dingly he sought an assistant in Mr. John Todd, a young preacher from Pennsylvania, who was installed in the upper part of Hanover, November 12, 1752." In a letter addressed to a friend and member of the " Society in London for promoting Christian knowledge among the poor," in the year 1755, he thus expresses himself:/ " The poor neglected Negroes, who are so far * from having money to purchase books, that they them- selves are the property of others : who were originally 36 RELIGIOUS INSTRUCTION OF THE NEGROES. African savages, and never heard of the name of Jesus or his Gospel until they arrived at the land of their slavery in America : whom their masters generally neglect, and whose souls none care for, as though immortality were not a privilege common to them, as with their masters; these poor unhappy Africans are objects of my compassion, and I think the most proper objects of the Society's charity. The inhabitants of Virginia are computed to be about 300,000 men, the one-half of which number are supposed to be Negroes. The number of "those who attend my ministry at par- ticular times, is uncertain, but generally about 300, who give a stated attendance; and never have I beea so struck with the appearance of an assembly, as when I have glanced my eye to that part of the meeting-house where they usually sit, adorned (for so it has appeared to me) with so many black countenances, eagerly atten- tive to every word they hear and frequently bathed in tears. A considerable number of them (about a hun- dred) have been baptised, after a proper time for instruc- tion, having given credible evidence, not only of their acquaintance with the important doctrines of the Chris- tian religion, but also a deep sense of them in their minds, attested by a life of strict piety and holiness. As they are not sufficiently polished to dissemble with a good grace, they express the sentiments of their souls so much in the language of simple nature and with such genuine indications of sincerity, that it is impossible to suspect their professions, especially when attended with a truly Christian life and exemplary conduct. /There are multitudes of them in different places, who are wil- ling and eagerly desirous to be instructed and embrace HISTORICAL SKETCH. 37 «very opportunity of acquainting themselves with the doctrines of the Gospel ; and though they have generally very little help to learn to read, yd to my agreea ble surprise, many o{ them, by dint of application in their leisure hours, have made such progress that they can intelligibly read a plain author, and especially their bibles ; and -pity U is that any of them, should be with- out them." Mr. Davies furnished the Negroes with what books he could procure for them, and requested a supply from the society of Bibles and Watt's psalms and hymns. Having received a supply he distributed them to the great joy of the Negroes. " The books were all very acceptable, but none more so than the psalms and hymns, which enable them to gratify their peculiar taste for psalmody. Sundry of them have lodged all night in my kitchen, and sometimes when I have awaked about two or three o'clock in the morning, a torrent of sacred harmony has poured into my chamber and carried my mind away to heaven. In this seraphic exercise some of them spend almost the whole night. I wish, Sir, you and other benefactors could hear some of these sacred concerts. I am persuaded it would surprise and please you more than an Oratorio or a St. Cecelia's day." He observes: "The Negroes, above all the human species that ever I knew, have an ear for music and a kind of extatic delight in psalmody, and there are no books they learn so soon, or take so much pleasure in as those used in that heavenly part of divine worship." _ On one sacramental occasion "he had the pleasure of seeing 40 of them around the table of the Lord, all of whom made a credible profession of Christianity, ami seveial of them gave unusual evidence of sincerity, and he believed that more than 1,000 Negroes attended ©a, 4 90 RELIGIOUS INSTRUCTION OF THE NEGROES. his ministry at the different places where he alternately officiated." Mr Davies writes Dr. Bellamy, in 1757, " what little success I have lately had, has been chiefly among the extremes of Gentlemen and Negroes. Indeed, God has been remarkably working among the latter. I have baptized about T50 adults ; and at the last sacramental solemnity, I had the pleasure of seeing the table graced with about 60 black faces. They generally behave welf as far as I can hear, though there are some instances of apostacy among them." The counties in which Mr. Davies labored were Hanover, Henrico, Goochland, Caroline, and Louisa. " The Society for Propagating the Gospel in Foreign Part?," already noticed, in 1745 established a school in Charleston, S. C, under the direction of Commissary Garden It flourished greatly and seemed to answer their utmost wishes. It had at one time 60 scholars and sent forth annually about 20 young Negroes well in- structed in the English language and the Christian faith. This school was established in St. Phillip's church and some of its scholars were living in 1822, of orderly and decent characters. — Bp. Mpade and Dr. Dalcho. The year 1747 was marked in the Colony of Georgia by the authorized introduction of slaves. Twenty three representatives from the different districts met in Savan- nah, and after appointi: g Major Horton president, they entered into sundry resolutions the ?ub^ance of which was " that the owners of slaves, should, educate the yo'/vg and use every possible means of making relig- ious impressions upon the minds of the aged, and that all acts of inhumanity should be punished by the civil atithority." HISTORICAL SKETCH. 3& 1764. The Rev. Ezra Stiles, D. D., afterwards pres- ident of Yale College, and Dr. Samuel Hopkins, under- took the education of two apparently promising Negroes xvith a view to the ministry ; but it was finally a failure. Dr. Plum.er"s Report. 1770. While Dr. Stiles was pastor in Newport, E. I., there were many African slaves in that town. "Of 80 communicants in his church in that town, 7 were Negroes. These occasionally met, by his direction, for religious improvement in his study." Methodism was introduced into this country in New York, 1766 and the first missionaries were sent out by Mr. Wesley in 1769 One of these, Mr. Pillmore, in a letter to Mr. Wesley, from New York, in 1770, says, ■"the number of blacks that attend the preaching affects Hie much." The first regular conference was held in Philadelphia, 1773. Number of ministers 10 and of members 1,160. From this year to 1776 there was a great revival of religion in Virginia under the preaching of the Methodists, in connection with Rev. Mr. Jarratt of the Episcopal Church, which spread through 14 counties in Virginia and 2 in North Carolina. One let- ter states, " the chapel was full of white and black;" another "hundreds of Negroes weie among them with tears streaming down theii faces." At Roanoke anoth- er lemarks, "in general the white people were within the chapel and the blaek people without." 1780. At the Hth conference in Baltimore the follow- ing question appeared in the minutes. " Ques. 25. — Ought not the assistant to meet the colored people him- self and appoint as helpers in his absence proper white persons, and not suffer them to stay. late and meet by themselves? Arts. — Yes." Under the preaching of Mr. 40 RELIGIOUS INSTRUCTION OF THE NEGROES, Garretson in Maryland, " hundreds both white and] black expressed their love of Jesus." 1786. The first return of colored members distinct from white occurs in the minutes of this year, and then yearly afterwards, white 18,791, colored 1,890. "It will be perceived from the above," says Dr. Bangs in his history of the Methodist Episeopal Church, "that a considerable number of colored persons had been receiv- ed into the church, and were so returned in the minutes of conference. Hence it appears that at an early period of the Methodist ministry in this country it had turned its attention to this part of the population." Mr. Rankin writing on the general state of Methodism in the Colonies at the the commencement of hostilities, observes, "in May 1777 we had 40 preachers in the different circuits and about 7000 members in the society, besides many hundreds of Negroes, who were convinced of sin, and many of them happy in the love of God." Life of Coke, p. 53, In the year 1786 the following case of conscience was overtured from Donegal Presbytery, in the Synod of New York and Philadelphia ; namely, " Whether Christian masters or mistresses ought in duty to have such children baptized, as are under their care though born of parents not in the communion of any Christian church ?" Upon this overture " the synod are of opinion that Christian masters and mistresses whose religious profes- sions and conduct are such as to give them aright to the ordinance of baptism for their own children, may and ought to dedicate the children of their household to God, in that ordinance, when they have no sciuple of con- science to the contrary." — Min. p. 413* and Min. of Gen'l Assem. p. 97. HISTORICAL SKETCH. 41 And on the next page (414) it was overtured " wheth- er Christian slaves having children at the entire direction of unchristian masters, and not having it in their power to instruct them in religion, are bound to have them baptized; and whether a Gospel minister in this predica- ment ought to baptize them?" The synod determined the question in the affirmative. 1787. The minutes of the Methodist conference for • this year, furnish the following question and answer, indicative of continued interest in the colored population. " Ques. 17. — What directions shall we give for the- promotion of the spiritual welfare of the colored peo- ple? Ans. — We conjure all our ministeis and preachers by the love of God and the salvation of souls, and do require them by all the authority that is invested in us to leave nothing undone for the spiritual benefit and salvation of them, within their respective circuits or districts ; and for this purpose to embrace every oppor- tunity of inquiring into the state of their souls, and to unite in society those who appear to have a real desire of fleeing from the wrath to come ; to meet such in class, and to exercise the whole Methodist discipline among them." Number of colored members 3,893. 1790. Again : " Ques. — What can be done in order to instruct poor children, white and black, to ! ead ? Ans. Let us labor as the heart and soul of one man to estab- lish Sunday schools in or near the place of public wor- ship. Let persons be appointed by the bishops, elders, deacons, or preachers, to teach gratis all that will attend and have a capacity to learn, from 6 o'clock in the morning till 10, and from 2 P. M. till 6, where it does v not interfere with public- worship. The council shall compile a proper school-book to teach them learning and 4 # 42 RELIGIOUS INSTRUCTION OF THE NEGBOE3. piety." The experiment was made, but it proved unsuccessful and was discontinued. Number oi colored members this year 11,682. The Methodist is the only denomination which has preserved returns of the number of colored members in its connection. I find it impossible to make any estimate of the number in connection with the other denominations. The Methodists met with more success during this period in the Middle and Southern States than in the Northern, and as they paid particular atten ■ tion to the Negroes laige numbers were brought under their influence. The first Baptist church in this country was founded in Providence, R. L, by Roger Williams, in 1639, Nearly one hundred years after the settlement of Amer- ica, " only 17 Baptist churches had arisen in it." The Baptist church in Charleston S. C, was founded in 1690. The denomination advanced slowly through the Middle arid Southern States and in 1790 it had churches in them all. Revivals of religion were enjoyed, particularly one in Virginia which commenced in 1785 and continued until 1791 or 1792. "Thousands were converted and baptized, besides many who joined the Methodists and Presbyterians." A large number ol Negroes were ad- mitted to the Baptist churches during the seasons of revival, as well as on ordinary occasions; they were however* not gathered into churches distinct from the whites south of Pennsylvania except in Georgia. Brief notices of churches composed exclusively of Negroes will be given in the second period of this Sketch. Be- fore the Revolution the Negroes in Virginia attended in crowds the Episcopal church, there being no other denomination of Christians of consequence in the Stat© ; HISTORICAL SKETCH. 43 but upon the introduction of other denominations tliey went off to them. Old Robert Carter, or Counsellor or King Carter, as he was commonly called, among the richest men in the State, owning some 700 or 800 slaves and large tracts of land; built Christ's Church in Lan- caster county, Va., and reserved one-fourth for his servants and tenants. He was himself baptized, and afterwards emancipated a large number of his Negroes and living fourteen or fifteen years a Baptist, embraced and died in the faith of Swedenbarg. The independence of the American Colonies was acknowledged and peace established in 17^3. The articles of confederation of 1778 were superseded by our present Constitution in 1787, from the ratification of which to the present time our country has been rapidly advancing in prosperity. From the beginning of our controversies with the moth- er country to the breaking out of the revolutionary war ; throughout the period of thai arduous struggle ; and from its close, throughout the period of national exhaus- tion, loss of public credit, derangement in trade, political excitements, and conflicting opinions, to the ratification of the constitution, a period of near 20 years, the colo- nies suffered immeasurably in a moral and religious point of view ; and the notices during this period of the state of the churches and of the progress of the Gospel, are gloomy, and some of them of the gloomiest charac- ter. Of course the Negroes suffered in common with the rest of the population. A {ew remarks suggested by the facts embraced in this first period of our Sketch, shall bring it to a con- clusion. The religious condition of the colonies up to the 44 RELIGIOUS INSTRUCTION OF THE NEGROES. period of the revolution, taken on the whole, was not one remarkable for its prosperity, notwithstanding there had been some revivals of religion. The New England Colonies were in respect to a supply of minis- ters and religious privileges and improvement beyond all the rest. But the whole country was in a forming state : but recently settled ; every year receiving fresh colonists from abroad, and the older settlers pushing their way into new and unexplored regions ; while repeated wars with the Indians, and wars with the French, the Dutch, and the Spaniards, threw different portions into protracted, distressing, and injurious com- motions. Agriculture, commerce, manufactures, and the arts, were but in their infancy; and the general conduct of the mother country in regard to the government of the colonies and the policy to be pursued towards them, was wretched ; sometimes contradictory, frequently op- pressive and injurious, and contrary to the wishes of the colonists. Such being the state of affairs, we ought not to antici- pate any remarkable degree of attention, to the religious instruction of the Negroes, within the Colonies, as an independent class of population. Especially too, as the effect of the slave trade, during its existence, was to harden the feelings against the unfortunate subjects of it, while their degraded and miserable appearance and character, their stupidity, their uncouth languages and gross superstitions, and their constant m cupation, operated as so many checks to benevolent efforts for their conveision to Christianity. And thus, those who advocated the slave-trade on the ground that it introduced the Negroes to the blessings of civilization and the Gospel, saw their favorite argument losing its force, in great measure, from year to, year. HISTORICAL SKETCH. 45 The fact, however, is worthy of remembrance, that while the Indians — some of whom received us as guests and sold us their lands at almost no compensation at all, and others were driven back to make us room ; and with whom we had frequent and bloody wars, and we became from time to time, mutual scourges — received some eminent missionaries from the colonists, and had no in- considerable interest awakened for their conversion ; the African who were brought over and bought by us for servants, and who wore out their lives as such, enriching thousands, from Massachusetts to Georgia and were members of our households, never received from the colonists themselves a solitary missionary exclusively devoted to their good ; nor was there ever a single soci- ety established within the Colonies, that we know of, with the express design of promoting their religious instruction ! The conclusion, however, would be unwarrantable, that they were wholly neglected. The language of President Davies, "that no man cared for their souls," must be received with abatement. For they had attracted the serious attention of societies in Europe, and of men eminent for wisdom, learning, and piety; and able ap- peals were written to promote their religious instruction : and some attempts were made to send over missionaries and also to engage the services of the settled clergy in their behalf, the Church of England in this good work taking the lead. We are certified also, that efforts were made for their Instruction, especially in the Southern Colonies, where their numbers were greater ; and that owners did to some amall extent desire and attempt the instruction of their households; and that the settled as well as itinerant 46 RELIGIOUS INSTRUCTION OF THE NEGROES. ministers did not wholly neglect them. Many Negroes were receive . into the churches from one end of the Colonies to iiieoih r, and the rest and privileges of the Lord's day were secured to them either by custom or law. We see them occasion illy noticed in the proceed- ings of ecclesiastical associations. There were cate- chetical schools and schools for teaching them to read, in a few places. The Negroes were allowed to read, and boots were, upon occasions, distributed to them ; but the privileges of education were gradually discour- aged and withheld, more particularly in those Colonies and States containing a large population of them, a*nd whose policy it was to perpetuate the system of slavery. Were it possible for us to obtain from all the ministers of various denominations throughout the Colonies, who flourished during these 170 years, a report ot their reg- ular pastoral labors such as have been furnished by a few, it might possibly appear that the Negroes received a larger share of religious instruction than, upon a con- sideration of the facts now before us, many would bq led to imagine. HISTORICAL SKETCH. 47 CHAPTER II. The Second Pertod — From the first Census in 1790 3 to 1S20, a Period of 30 years. 1790. The interest awakened in Virginia, by the labors of President Davies, continued throughout this period, as appears by the following letter from the vene- rable Dr. Alexander of Princeton. " In addition to the efforts made by the Rev. Mr. Davies of Hanover, I would mention the name of a faithful coadjutor in this field, the effects of whose labors are still apparent in Cub-creek congregation, in Charlotte county, Va. The minister to whom I allude was the Rev. Robert Henry, a native of Scotland, who was for rnany years the pastor of Cub-creek and Briery congre- gations u..ited, although their distance apart was not less than twenty miles. This gentleman possessed very humble talents as a preacher; blundered much, and sometimes lost himself, so that he had to conclude ab- ruptly. He was so absent that on one occasion after preaching, finding the horse of another person hitched where he commonly left his own beast, he n.ounted and rode him without noticing the mistake. He was noto- riously a man of prayer; for when he turned out of the public road to go to the house where he usually lodged 48 RELIGIOUS INSTRUCTION OP TBE NEGROES. the evening before he preached at Briery, he could be heard praying aloud long before he was in sight, and sometimes he became so much engaged that his old bald horse would come up and stop at the gate whilst he was still in earnest supplication. This man judiciously turned much of his attention to the Negroes ; and to them his ministry was attended with abundant success. Many were converted and gathered into the church at Cub-creek. As this congre- gation was situated on the northern bank of Staunton river, where the land is very fertile, there were several large estates, possessing many slaves, within reach of the house of worship where he preached." The Rev. Henry Lacy succeeded Mr. Henry ; during whose ministrations at Cub-creek about 200 were added to the church. There were 60 belonging to the church under the care of Mr. Cob. — Rev. W. S. Plumer's Report. Dr. Alexander proceeds: "Many years after Mr. Henry's death, I was settled for several years in this county, and preached at the same places where Mr. Henry had labored. At Cub-creek I found about 70 black communicants, twenty-four of whom belonged to one estate. They were, in general, as orderly and as constant in their attendance on the word preached as the whites. Some of them had been received in Mr. Hen- ry's time, but others afterwards. The session of the church appointed two or three leading men among them to be a sort of overseers or superintendents of the rest, and we found that they performed their duties faith- fully. It was in this same county and very much to the large colored congregation at Cub-creek, that Dr. Rice HISTORICAL SKETCH, 49 labored after I left the place. He was when first settled pastor of Cub-creek and Bethesda, a new congregation which grew out of the former. As he was willing to bestow a part of his time entirely to the blacks, the Committee on Missions of the general Assembly, ap- pointed him for about three months in the year to labor among them, and I know that he was much encouraged in his work ; had some very promising young converts ; and the number of communicants was not diminished in his time. The present pastor (1S40) is the Rev. " Clement Read, a native of the county. He has labored there and at Bethesda for many years past. la general the Negroes were followers of the Baptists in "Virginia, and after a while, as they permitted many colored men to preach, the great majority of them went to hear preachers of their own color, which was attended with * .. many evils. In some parts of the state the Methodists also paid much attention to the Negroes and received many of them into their society ; but still professors among the Baptists were far more numerous. In many instances those who had been brought into the Presby- terian church were swept off by one or the other of these sects. But as long as I was acquainted with the congregation at Cub-creek, I never knew one of them to leave their own communion for another. We had the testimony of their masters and mistresses, to their conscientiousness, fidelity, and diligence. The lady who owned 25 of the communicants, selected all her house servants from the number, though not herself a communicant in the Presbyterian church. And on sev- eral estates instead of overseers, some of these pious men were appointed to superintend the labor of the other field servants," 5 V 50 RELIGIOUS INSTRUCTION OF THE NEGROES, The Rev. Henry Patillo, pastor oi" the Grassy Creek and Nutbush churches in Greenville county, North Car- olina, labored successfully among the Negroes about this time; the good effects of whose efforts continued to be felt for many years after. — Dr. Planter's Report to Synods of N, Carolina and Virginia. 1792. Towards the close of this year the first colored J Baptist church in the city of Savannah, began to build a place of worship. The corporation of the city gave them a lot for the purpose. The origin of this church — the parent of several others — is briefly as follows: George Leile, sometimes called George Sharp, was ' born in Virginia about 1750. His master sometime before the American war, removed and settled in Burke county Georgia. Mr. Sharp was a Baptist and a deacon in a Baptist church, of which Rev. Matthew Moore was pastor. George was converted and baptized under Mr, Moore's ministry. The church gave him liberty to ' preach. He began to labor with good success at differ- ent plantations. Mr. Sharp gave him his freedom not long after he began to preach : for about three years he preached at Brampton and Yamacraw in the neighbor- hood of Savannah. On the evacuation of the country, (J 782 and 1783,) he went to Jamaica. Previous to his departure he came up from the vessel lying below the city in the river, and baptized an African woman by the name of Kate, belonging to Mrs. Eunice Hogg, and Andrew, his wife Hannah, and Hagar, belonging to the venerable Mr. Jonathan Bryan. The Baptist cause among the Negroes in Jamaica, owes its origin to the indefatigable and pious labors of this worthy man, George Leile. It does not come within my design to introduce an account of his efforts HISTORICAL SKETCH* 51 ki that island ; I shall add only that in 1784 he com- menced preaching in Kingston, and formed a church, and in 1791 had gathered a company of 450 communicants, and commenced the erection of a commodious meeting house. It finally cost with steeple and bell 4,000/. He was alive in 1810 and about sixty years of age. About nine months after George Leile left Georgia, / Andrew, surnamed Bryan, a man of good sense, great zeal, and some natural elocution, began to exhort his black brethren and friends. He ar.d his followers were reprimanded and forbidden to engage further in religious exercises. He would however pray, sing, and encour- age his fellow worshippers to seek the Lord. Their persecution was carried to an inhuman extent. Their evening assemblies were broken up and those found present were punished with stripes ! Andrew Bryan and Sampson his brother, converted about a year after him, were twice imprisoned, and they with about fifty others were whipped. When publicly whipped, and bleeding under his wounds, Andrew declared that he rejoiced not only to be whipped, but would freely suffer death for the cause of Jesus Christ : and that while he had life and opportunity, he would continue to preach Christ. He was faithful to his vow, and by patient continuance in well-doing, he put to silence and shamed his adversaries ; and influential advocates and patrons ■were raised up for him. Liberty was given Andrew by the civil authority to continue his religious meetings under certain regulations. His master gave him the use of his barn at Brampton, three miles from Savannah, where he preached for two years, with little interruption. Not long after Andrew began his ministry he was visited by the Rev. Thomas Barton, who baptized eigh- 52 RELIGIOUS INSTRUCTION OF THE NEGROES. teen of his followers on profession of their faith. The next visit was from the Rev. Abraham Marshall of Kioka, who was accompanied by a young colored preacher, by the name of Jesse Peter, from the vicinity of Augusta. On the 20th of January 1788, Mr. Marshall ordained Andrew Bryan, baptized forty of his hearers, and con- stituted them with others, 69 in number, a church, of which Andrew was the pastor. Such was the origin of the first colored Baptist church in Savannah. — Hol- combe's Letters; Analytical Repository ; and Bene- dict' 's Hist, of Baptists : from which the preceding account has been taken. Before dismissing this notice, I cannot forbear intro- ducing the remarks of Dr. Hol'combe on Andrew Bryan, written in 1812. " Andrew Bryan has, long ago, not only honorably obtained liberty, but a handsome estate. His fleecy and well-set locks have been bleached by eighty winters ; and dressed like a bishop of London, he rides, mode- rately corpulent, in his chair, and with manly features, of a jetty hue, fills every person to whom he gracefully bows, with pleasure and veneration, by displaying in smiles even rows of natural teeth, white as ivory, and a pair of fine black eyes, sparkling with intelligence, benevolence, and joy. In giving daily thanks to God for his mercies my aged friend seldom forgets to mention the favorable change that has of late years appeared through the lower parts of Georgia, as well as of South Carolina, in the treatment of servants." — Let. 17. 1793. The African church in Augusta, Ga., was gath- ered by the labors of Jesse Peter, and was constituted this year by Rev. Abraham Marshall and David Tinsley. Jesse Peter was also called Jesse Golfin on account HISTORICAL SKETCH. 53 of his master's name — living twelve miles below Augusta. The number of Baptists in the United States this year was 73,471, allowing one-fourth to be Negroes the denomination would embrace between eighteen and nineteen thousand 1795. The returns of colored members in the Meth-. odist denomination from 1791 to 1795, inclusive, were 12,884, 13,871, 16,227, 13,814, 12,170. Several annual conferences recommended a general fast, to be held March 1790, and in the enumeration of blessings to be invoked the last mentioned was "that Africans and Indians may help to fill the pure church of God." And in the matters recommended as subjects of grateful remembrance in the day of thanksgiving for the last Thursday in October 1790, the last mentioned is — " And for African libeity ; we feel grateful that many thousands of these poor people are free and pious." 1797. The Methodists reported in 1790, 1 1,280 col- ored members. The recapitulation of the numbers for 1797 is given by States, and as it is a most interesting document I insert it entire, so far as it relates to the Negroes. Mass. 8 Penn. 19S S. C. 890 R. I. 2 Del. 823 Ga. 148 Conn. 15 Md. 5 100 Tenn. 42 N. Y. 238 Va. 2 490 Ky. 57 N. J. 127 N. C. 2 071 Making a total of 12,215; nearly one-fourth of the whole number of members, were colored. There were three only, in Canada. Dr. Bangs adds: "It will be seen by the above enu- meration that there were upward of 12,000 people of 5* v" 54 RELIGIOUS INSTRUCTION OF THE NEGROES. color attached to the Methodist Episcopal Churcfo. These were chiefly in the Southern States, and had been gathered principally from the slave population. At an early period of the Methodist ministry in this country it had turned its attention and directed its efforts towards these people, with a view to bring them to the enjoyment of Gospel blessings. The preachers deplored with the deepest sympathy their unhappy condition, es- pecially their enslavement to sin and satan ; and while they labored unsuccessfully by all prudent means to effect their disenthralment from their civil bondage,, they were amply rewarded for their evangelical efforts to raise them from their moral degradation, by seeing thousands of them happily converted to God. These efforts added much to the labor of the preachers, for such was the condition of the slaves that they were not permitted, on working days, to attend the public admin- istration of the word in company with their masters ; and hence the preachers devoted the evenings to their instruction after the customary labors of the day were closed. And although at first there was much aversion manifested by the masters, towards these benevolent efforts to elevate the condition of the slaves ; yet, wit- nessing the beneficial effects of the Gospel upon their hearts and lives, they gradually yielded their prejudices and encouraged the preachers in their labors, assisted in providing houses to accommodate them in their worship and otherwise protected them in their religious privileges. While, therefore, the voice of the preachers was not heard in favor of emancipation from their civil bondage, nor their remonstrances, against the evils of slavery heeded, the voice of truth addressed to the understand- ings and consciences of the slaves themselves, was oftea HISTORICAL SKETCH. 55 heard with believing and obedient hearts and made instrumental in their deliverance from the shackles of sin and the bondage of satan. Those who were thus redeemed were enroled among the people of God and were consequently entitled to the privileges of the church of Christ. In some of the northern cities houses of worship were erected for their special and separate accommodation, and they were put under the pastoral charge of a white preacher, who was generally assisted by such colored local preachers as may have been raised up among themselves; for many such, from time to time, possessing gifts for edification, were licensed to preach the Gospel to their colored brethren, and some of these have been eminently useful. In the more Southern States, where the municipal regulations in respect to slaves are more severe, some portion of the churches where the white population assemble is usually set apart for the blacks. Their behaviour has generally been such as to insure the confidence of their masters and the protection of their civil rulers, though they labored under the disabilities incident to a state of servitude." 1799 This year is memorable for the commencement of that extraordinary awakening which, taking its rise in Kentucky and spreading in various directions and with different degrees of intensity, was denominated, "the great Kentucky revival." It continued for above four years, and its influence was felt over a large portion of the Southern States. Presbyterians, Methodists, and Baptists participated in this work. In this revival origi- nated Camp-Meetings, which gave a new impulse to Methodism. From the best estimates the number of Negroes received into the different communions, during 56 RELIGIOUS INSTRUCTION, OF THE NEGROES. this season, must have been between four and five thousand. 1800. Number of members in connection with the Methodists 13,452. The bishops of the M. E. church were authorized to ordain African preachers, in places where there were houses of worship for their use, who might be chosen by a majority of the male members of the society to which they belonged and could procure a recommendation from the preacher in charge and his colleagues on the circuit, to the office of local deacons. Richard Allen of Philadelphia was the first colored man who received orders under this rule. 1803. The second African church in Savannah formed out of the first, 26th Dec'r, 1802; and Henry Cunningham elected pastor and ordained to the work of the ministry, January 1st, 1803. On the 2d of January 1803, another church was formed out of the first, called the Ogechee Colored Baptist Church, and Henry Fran- cis appointed to supply it. Henry Cunningham was a slave, but obtained his fredom. He is still the pastor of the 2d African church, far advanced in life, and from age unable to attend to his sacred duties, except to a very limited extent. He still enjoys, (as he has always enjoyed,) the confidence and esteem of all classes of the community in which he has lived so long, so virtuously, and so usefully. The Methodist conferences reported 22,453 colored members, — an increase over the last year of 3,794. In the report of the congregation of the Moravian Brethren at Graceham, Maryland, for 1801, the Rev. Frederick Schlegel under date of April 19th, writes : 4 * As a number of Negroes had for several Sundays suc- cessively attended our divine worship,! collected thirteen HISTORICAL SKETCH. 57 of them and after a suitable address, prayed with them. They were very devout, and declared it to be their sin- cere desire to be truly converted. A few Sundays after brother Browne (who preached the Gospel to the Negroes on Staten Island) being here on a visit, preached to thirty Negroes, ami after the sermon baptized two chil- dren. The transaction made such an impression on two of the adult Negroes that they requested this rite might be in mediately performed on them. They were however satisfied with the reasons I assigned for defer- ing it till they had received further instruction in Chris- tianity. A very affecting scene took place, at the close of the meeting. A Negro overseer who was present, kneeled down with his people and in an impressive prayer thanked God for what their souls had enjoyed that day. The number of Negroes that attended increased almost every week. At their request a regu- lation was made according to which separate meetings will be held with them at stated times. Opportunities will also be offered them for private conversation on religious subjects." Some children and a few adults were in the sequel baptized. — Hist, of the Church of the Brethren, vol. 2, pp. 292 293. 1805. An African church formed in Boston under the ministry of Thomas Paid a colored man. Their house of worship was finished in 1806; the lower stoiy fitted up for a school room. 1806. The Baptist churches in South Carolina were 130, the number of ministers 100, and communicants 10,500, of which perhaps 3,500 were Negroes. 1837. Hanover Presbytery, Va., addressed a circu- lar to the churches under their care, solemnly exhorting them not to neglect their duty to their servants. — Va> Mag., vol. 3, p. 159. 58 RELIGIOUS INSTRUCTION OF THE NEGROES. 1809. The Abyssinian or African church formed in the City of New York. House of worship in Anthony street. Also an African church in Philadelphia; supplied for a time by Henry Cunningham of Savannah, Ga. The estimate of colored communicants in the Baptist churches in Virginia this year, I set down at 9,000. 1810. By the reports of the state of the congregations, of the Protestant Episcopal Church in South Carolina, made in the convention, there were 199 colored commu- nicants in 3 churches, viz: St. Philips' and St. Michaels', Charleston, 120 and 73, and Prince George's, Winyaw, 6. The other reports do not distinguish between white and colored communicants. 1813. There were 40,000 Negroes connected with, the Baptist denomination in the States of Pennsylvania, Delaware, Virginia, North Carolina, South Carolina and Georgia. The historian remarks, " that among the African Baptists in the Southern States, there are a multitude of preachers and exhorters whose names do not appear on the minutes of associations. They preach principally on the plantations to those of their own color, and their preaching, though broken and illiterate, is in many cases highly useful." 1816. There was a report adopted by the General Assembly of the Presbyterian chuich in the United States, on the question, " ought baptism on the promise of the master to be administered to the children of slaves?" as follows: 1. that it is the duty of masters who are members of the church, to present the children of parents in servitude, to the ordinance of Baptism, provided they are in a situation to train them up in the nurture and admonition of the Lord, thus securing to them the rich advantages which the Gospel promises. HISTORICAL SKETCH. 59 2. That it is the duty of Christian ministers to inculcate this doctrine and to baptize all children when presented to them by their masters." — Minutes of the Assembly. The subject of Missions to the Negroes occupied the attention of the General Assembly, but no plan of mis- sions was carried into effect. Dr. Rice of Virginia was employed by the committee on missions in the assembly for a pait of the year, and his labors were encouraging, as already stated by Dr. Alexander in his letter, and as appears also from the Minutes of the Assembly, p. 372. The Colonization Society was formed this year, and I notice it as furnishing an index to the feelings of many in relation to the improvement of the Negro race; The Methodists reported this year 42,304 colored members, and a decrease of 883 since 1815. Dr. Bangs says, "this was owing to a defection among the colored people in the city of Philadelphia, by which upwards of 1,000 in that city withdrew from our church and set up for themselves, with Richard Allen, a colored local •' » preacher, an elder in the Methodist Episcopal Church at their head. — By habits of industry and economy, though born a slave in one of the Southern States, he had not only procured his freedom, but acquired con- siderable wealth, and since he had exercised the office of a preacher and an elder, obtained great influence over his brethren in the church At the secession they organized themselves into an independent body, under the title of the " African Methodist Episcopal Church." At their first general conference in April, 1816, Richard Allen was elected Bishop. — At the conference in 1828, Morris Brown was elected joint superintendent with Allen : and on the death of Allen, in 1836, Edward Wal- ters was elected joint superintendent with Brown. The 60 RELIGIONS INSTRUCTION OF THE NEGROES. colored congregations in New York city folio wed te example. — They adopted the itinerant mode of preach- ing and have spread themselves in different parts of Pennsylvania, New Yoik, New Jersey, Maryland and Delaware. There are also some in the Western States and a few in Upper Canada. In the more Southern States the Allenites could make no favorable impres- sion, as the : r preachers were not recognized by the laws of the States, and the Slave population who were members of our church had the character of our white ministry pledged as a guarantee for their good beha- viour." • 1818. Under the report of colored members foi this year, the same writer remarks, " that while there was an increase of white members, amounting to 9,035, there was a decrease of 4,261 of the colored members." He states that this was owing to the Allenite secession : although not all who through its influence declared themselves independent, attached themselves to the Allenites. 1819. The increase of colored members this year was but 24: 1819, 39,174, and 1818, 39,150. The smallness of the increase accounted for by the secession of the Negroes in New York city, amounting to " 14 local preachers and 929 private members, including class-leaders, exhorters and stewards." A report dated June 14th, 1819, of a committee of the board of managers of the Bible society of Charleston, S. C, respecting the progress and present state of re- ligion in South Carolina, will cast some light on the subject beiore us. " From the best information the committee have been able to obtain, they find that the 28, "a plajn and easy Catechism, designed chiefly for the benefit of colored persons, with suitable Prayers and Hymns annexed," was published by Rev. B. M. Palmer, D. - D., pastor of the Circular Church, Charles- ton, S. CT*^ Six or eight years before this he had published a smaller work of the same kind and bear- ing nearly the same title. During all his ministry in Charleston he was a firm supporter of the religious instruction of the Negroes, both in word and deed. 1829. The Honorable Charles Cotesworth Pinckney HISTORICAL SKETCH. 71 of the Episcopal church, delivered an address before*the Agricultural Society of South Carolina, in which he ably and largely insists upon the religious instruction of the Negroes. This address went through two or more editions and was extensively circulated and with. the happiest effects. ^ r 1830. The historian of the Methodist Episcopal > church remarks, " this year several missions were com- "~i~ menced for the special benefit of the slave population in the States of South Carolina and Georgia. This class of people had bee'n favored with the labors of the Methodist ministry from the beginning of its labors in this country, and there were at this lime 62,814 of the colored population in the several states and territories in our church fellowship, most of whom were slaves. Tt was found, however, on a closer inspection into their condition, that there were many that could not be reached by the ordinary means, and therefoie preachers were selected who might devote themselves exclusively to their service." He alludes particularly to the " Missionary Society of the South Carolina Conference, Auxiliary to the Mis- nth, stimulated our brethren in the Southwest to imitate their example by opening missions for the special benefit of this class of people. Hence at the last session of the Tennessee conference the — * 76 RELIGIOUS INSTRUCTION OF THE NEGKOE3. African Mission, embracing the colored population of Nashville and its vicinity was commenced; a regular four week's circuit was formed, and the good work was prosecuted with such success that in 1834 there were reported 819 church members." — Bangs 4, p. 143. 1834. "A meeting was held in Petersburg, Va., in March 1834, composed of representatives from the synods of North Carolina and Virginia. After dispos- ing of the special business for which the meeting was called, the subject of the religious instruction of the Negroes was discussed and as a result a committee was appointed, consisting of three ministers and ciders in each of the States, " to bring before the presbyteries the subject of ministers giving more religious instruction to the colored psople ; and to collect and publish informa- tion on the best modes of giving oral instruction to this class of our population." That committee, of which Rev. William S. Plumer, D. D., now of Richmond, was the chairman, performed its duly and presented a report to the synods of North Carolina and Virginia at their fall sessions in 1834. The same report, with some ac- companying documents was forwarded to the synod of South Carolina and Georgia, and lead before that body in December, 1834. The committee of the synods of North Carolina and Virginia, reported a plan "for forming a society by the concurrence of two or more synods for the purpose of affording religious instruction to the Negroes in a man- ner consistent with the laws of the States and with the feelings and wishes of planters." The plan was laid before the synod of North Carolina, and acceded to. It was laid over by the synods of Virginia and South Car- olina and Georgia, to their sessions in 1835 and then, HISTORICAL SKETCH. 65 for special reasons, indefinitely postponed. A report was presented by a committee of the synod of South Caiolina and Georgia, on this plan. The repoit was adverse to it, on account of the extent of the proposed organization; the excitement of the times ; and the be- lief that each synod could of itself conduct the work more successfully, than when united with the other two. The constitution of the proposed society, the reasons in favor of it, and Dr. Plumer's report, were all laid before the public in the columns of the Charleston Ob- server. The report has been several times referred to in this Sketch. The synod of South Carolina and Georgia, December 1834, passed the following resolutions: " 1. That it be enjoined upon all the churches in the presbyteries com- prising this synod, to take order at their earliest meet- ing to obtain full and correct statistical information of the number of colored persons in actual attendance at our several places of worship, and the numbei of colored members in our several churches, and make a full repoit to the synod at its next meeting; and for this purpose that the stated clerk of this synod furnish a copy of this resolution to the stated clerk of each presbytery. 2. That it be enjoined on all presbyteries in presenting their annual report to synod, to report the state of reli- gion in the colored part of their congregations, and also to present a statistical report of the increase of colored members, and that this be the standing rule of synod on this subject." The narative states " that increasing efforts had been made to impart religious instruction to the Negroes." — Min. pp. 22, 29. The synod of Mississippi and Alabama, in their nar- rative, November 1, 1834, say, "another very encour- 5* 78 RELIGIOUS INSTRUCTION OF THE NEGROES. aging circumstance in the situation of our churches is the deep interest which is lelt in behalf of our colored population, and the efforts which are made to impart to them religious instruction. All our ministers feel a deep interest in the instruction of this part of our population, and when prudently conducted we meet with no opposi- tion. A few of us, owing to peculiar circumstances, have no opportunity of preaching to them separately and at stated times ; but embrace every favorable opportu- nity that occurs. Others devote a portion of every Sabbath ; others a half of every Sabbath ; and two of our number preach exclusively to them. During the past year the condition and wants of the colored popu- lation, have occupied more of our attention than at any previous period, and in future we hope to be more untir- ing in all our efforts to promote their happiness in this life and in that which is to come." In their resolutions this synod enjoined all under their care direcily to make "united efforts to provide means for the employment of missionaries to give oral instruction to the colored popu- lation on the plantations with the permission of those persons to whom they belong." In this same year, (1&34,) " the Kentucky Union, for the moral and religious improvement of the colored race," was formed, and a "circular" addressed to the ministers of the Gospel in Kentucky, by the executive committee of that Union ; to which the constitution was appended. It was a "union of the several denomina- tions of christians, in the State." The Rev. H. H. Cavanaugh was president ; there were ten vice presi- dents, selected from different quarters of the State; and an executive committee of seven members located in Danville, of which Rev. John C. Young was chairman. HISTORICAL SKETCn 79 President Young told me at the general assembly of 1839 that this Union had not accomplished much. The "second annual report" of the Liberty County Association was published, giving some good account of their operations. " An Essay on the Management of Slaves, and especially on their religious instruction," read before the agricultural society of St. John's Colle- ton, S. C, by Whitemarsh B. Seabrook, president, was published by the society. Mr. Seabrook reviews some former publications on the religious instruction of the Negroes, and suggests his own plans and views on the subject. The Right Reverend William Meade, Assistant Bishop of Virginia, published an admirable "pastoral letter, to the ministers, members, and friends of the Protestant Episcopal Church in the diocese of Virginia, on the duty of affording religious instruction to those in bondage." The Bishop in his zeal and personal efforts on this subject, demonstrates the sincerity of his published opinions. The missionary society of the S. C. conference re- ported five missionaries to the blacks, in N. C. one, the rest in S. C, and 2,145 members and 1,503 childien under catechetical instruction. "The Colored man's Help: or the Planters Cate- chism: Richmond, Va. " was now published. Also, in the "Charleston Observer," "Biographies of Servants mentioned in the Scriptures: with Ques- tions and Answers. " These admit able sketches were prepared by Mrs. Horace S. Pratt, then of St. Mary's, Ga. and now of Tuscaloosa, Ala. The Rev. Horace S. Pratt previous- ly to his appointment to a professorship in the Alabama College at Tuscaloosa, and while Pastor of the St. Ma- 80 RELIGIOUS INSTRUCTION OF THE NEGROES. ry's Presbyterian Church, gave much of his attention to the religious instruction of the Negroes, and prepared at his own expense a comfortable and commodious house of worship for them, and which they occupy at the pres- ent time. Also, "A Catechism for Colored Persons. By C. C. Jones, " printed in Charleston. 1835. "The Third Annual Report of the Liberty County Association, " was printed and more extensively circulated than the two preceeding. In the narrative of the state of religion in the synod of South Carolina and Georgia, it is said : " even the religious instruction of our slave population, entire- ly suspended in some parts of the country, through the lamentable interference of abolition, fanatics has pro- ceeded with almost unabated diligence and steadiness of purpose through the length and breadth of our Synod." Min. 1835, p. 62. - Bishop Bowen of the diocese of S. C. prepared at the request of the convention and printed, "A Pastoral Letter on the Religious Instruction of the slaves of mem- bers of the Protestant Episcopal Church in the State of South Carolina; " to which he appended "Scripture Lessons," for the same. The subject had been presented to the Convention by an able report from a committee and a portion of the report, was embodied in Bishop Bowen's letter. The Missionary Society of the S. C. conference re- ported this year, 2,603 members, and 1,330 children under catechetical instruction. 1836. The Rev. George W. Freeman, late Rector of Christs' Church Raleigh, N. C. published two dis- courses on " The Rights and Duties of Slaveholders." HISTORICAL SKETCH. 8l Mr. Freeman with pathos and energy, urges upon mas- ters and mistresses the duty of religious instruction. — p. 33 — 34 The report of the L'berty County Association was prepared, but not published this pear. The operations of the Association during the year had been successful. The bishops of the M. E. Church in the United States, in their letter of reply to the letter from the Wes- leyan Methodis Conference, England, held the follow- ing language : "It may be pertinent to remark that of the colored population in the Southern and South-west- ern States, there are not less than 70,000 in our church membership ; and that in addition to those who are ming- led with our white congregations, we have several pros- perous m'ssions exclusively for their spiritual benefit, which have been and are still owned of God, to the con- version of many precious souls. On the plantations of the South and South-west our devoted missionaries are laboring for the salvation of the slaves, catechising their children and bringing all within their influence, as far as possible to the saving knowledge of Jesus Christ; and we need hardly add, that we shall nost gladly avail our- selves, as we have ever done, of all the means in our power to promote their best interests. " The total num- ber of colored members reported for 1836, was 82,661. 1837, 1838. The subject of the icligious instruction of the Negroes was called up and attended to in the synod of South Carolina and Georgia both these years, and many Sunday schools for children and adults re- ported from the different presbyteries. It also received attention in all the southern synods. There appeared to be a growing conviction of the duty itself, and on the whole an increase of efforts. 82 RELIGIOUS INSTRUCTION OF THE NEGROES. The instruction of the Negroes in Liberty county, by the Association, was carried forward as usual during the summers of these years, but in consequence of the ab- sence of the missionary in the winters, no reports were published. The Missionary Society of the South Carolina con- ference prosecuted its work with encouraging success. In an annual meeting in the town of Columbia, S. C, they collected for their missions to the Negroes between twelve and fifteen hundred dollars. Bishop Meade collected and published "Sermons, Dia- logues and Narratives for servants, to be read to them in families : Richmond, 1836." The second edition of " the Catechism for colored persons," by C. C. Jones: Savannah, T. Purse, 1837. Also, *' a Catechism to be used by the teachers in the religious instruction of persons of color, etc.: prepared in conformity to a resolution of the Convention, under the direction of the Bishop: Charleston." The Reve- rend gentlemen of the diocese of South Carolina who united in preparing this catechism, were Dr. Gadsden, (now Bishop,) Mr. T. Trapier, and Mr. William H. Barnwell. The following resolution was passed in the Episcopal convention of South Carolina in 183S: "Resolved, That it be respectfully recommended to the members of our church, who are proprietors of slaves individually and collectively, to take measures for the svpport of clerical missionaries and lay catcchists who are mem- bers of our church, for the religious instruction of their slaves." And again, "Resolved, That it be urged upon the rectors and vestries of the country parishes, to exert themselves to obtain the services of such clerical mis- sionaries and lay calechists." HISTORICAL SKETCH. 83 1839, 1840. From the reports of the Liberty county Association for these years, it appears that a revival of religion commenced toward the close of the summer of 1838 among the Negroes, and extended very nearly over the whole county, and continued for two years. The whole number received into the Congregational and Baptist churches, on profession of their faith, was fully two hundred and fifty. The number of adults and chil- dren under catechetical instruction in the Sabbath schools connected with the Association and in the dif- ferent churches, ranged ham jive to seven hundred. The Missionary Society of South Carolina Confer- ence reported in 1839, 13 missions, 210 plantations, 19 missionaries, 5,482 church members, and 3,769 children catechised. In 1840, 13 missions, 232 plantations, 19 missionaries, 5,482 members, and 3,811 children. — Mi- nutes. The Methodists returned in 1840, 94,532 colored per- sons in their connection. The Rev. T. Archibald, (Presbyterian,) laboured as a missionary to the Negroes in Mississippi for several years, and in 1839 after leaving his charge in consequence of the Abolition excitement, he received a call to preach to the Negroes in Morengo county, Alabama. The Rev, James Smylie and Rev. William C. Blair, (of the same denomination) were and still are (if our late information be correct) " engaged in this good work sys- tematically and constantly " in Mississippi. The Rev, James Smylie, is characterized as " an aged and inde- defatigable father : his success in enlightening the Ne- groes has been very great: — a large proportion of the Negroes in his old church can recite both Willison's and the Westminster catechism very accurately." 84 RELIGIOUS INSTRUCTION OF THE NEGROES. The names of many other pastors in the South might be given, who have conscientiously and for a series of years, devoted much time to the religious instruction of the Negroes connected with their churches. The Rev. James Smylie and Rev. John L. Montgom- ery were appointed by the synod of Mississippi in 1839 to write or compile a catechism for the instruction of the Negroes. The manuscript was presented to synod in October 1840 and put into the hands of a committee of revision, but it has not yet been published. The table on the state of the churches of the Sunbu- ry Baptist Association, Georgia, gives six African chur- ches with a total of members of 3,987, as returned ; one of these churches did not return the number of commu- nicants. Of the other churches in the table, five have an overwhelming majority of colored members. The three African churches in Savannah are all connected with this association. In the appendix to the minutes it is said, " The committee, to whom was referred brother Sweat's letter on the subject of a mission among the Af- rican churches report — that it is highly important that such a mission should be established and recommend that the subject be turned over to the executive commit- tee, with instructions that the brethren engaged in that work, during the past year, be compensated for their ser- vices: your committee further recommend that brother Connor be employed as a missionary by the association, provided, he will devote half his time to the colored peo- ple." And again: " That the table showing the state of the churches, may be more correct than the present, it is requested that at the next meeting of the association, the church clerks will distinguish in their reports, be- tween the white and colored members, and that such HISTORICAL SKETCH. 85 churches as send no delegates will forward a statement of their condition." "Missions to the people of color," are noticed in the annual report of the missionary society of the M. E. Church, in 1S40. The report thus speaks. "And surely those who devote themselves to the self-sacrificing work of preaching the Gospel to these people on the rice and sugar plantations of the South and South-west, are no less deserving the patronage of the missionary society than those who labor for the same benevolent object in other portions of the great work. Of these there are, chiefly in the Southern conferences, 12,402 members under the patronage of this society." — Report p. 23. 1841. The report of the same society for this year, refers also to "missions to the colored population." "In no portion of our work are our missionaries called to endure greater privations or make greater sacrifices of health and life, than in these missions among 1 lie slaves, many of which are located in scclions of the Southern country which are proverbially sickly, and under the fatal influence of a climate which few white men are capable of enduring even for a single year. And yet. notwithstanding so many valuable missionaries have fallen martyrs to their toils in these missions, year after year there are found others to lake their places, who fall likewise in their work, ' ceasing at once to work and live.' Nor have our superintendents any difficulty in finding missionaries ready to fill up the ranks which death has thinned in these sections of the work ; for the love of Christ and the love of the souls of these poor Africans in bonds, constrain our brethren in the itinerant work of the Southern conferences to exclaim, 'here are we, send us!' The Lord be piaised for the zeal 8 86 RELIGIOUS INSTRUCTION OF THE NEGROES. and success of our brethren in this self-denying and self- sacrificing work." The missionary society of the S. C. conference, re- ported this year, of missions exclusively to the Negroes, 14 ; plantations served, 301 ; members, 0,145 ; children under catechetical instruction, 3,407; and missiona.ies, 18. The report gives an animated at.d cheering view of the prospects of these missions. The great object of the society in them is thus expressed. "So to preach this Gospel that it may be believed ; and being believed, may prove ' the power of God unto salvation,' is the great object, and, we repeat it, the sole object of our ministrations among the blacks. This object attained, we find the terminus of our anxieties and toils, of our preaching and prayers." — Report pp. 12 — 17. The total of colored communicants in the Methodist connection is given in the minutes of the annual confer- ences for the years 1840, 1841. For 1840, 94,532; for 1841, 102,158. The South Carolina conference is ahead of all, having 30,481 ; next comes the Baltimore conference, 13,904 ; then the Georgia conference, 9,989 ; Philadelphia, 8,778; Kentucky, 6,321 , and so on. — Min. p. 156. The Sunbnry association reported this year seven African churches, with 4,430 members ; (from one no returns:) adding to this number the returns from the mixed churches of white and black, and an estimate of some from which no returns were made, a total of 5,664 col- ored members is obtained. Appendix B: "Resolved, That the committee be authorized to offer a sum not- exceeding $50 per month, for one or more ordained ministers to labor among the colored people and desti- tute churches within the bounds of this association." HISTORICAL SKETCH. 87 Bishop Meade of Va. made a report to the convention of his diocese "on the best vicans of promoting the religious instruction of servants," the result of his ex- tended observation and long experience in this depart- ment of labor. Bishop Gadsden of S. C. devotes a considerable por- tion of his address to the convention, to the subject of the religious instruction of the Negroes. He thus speaks. " Of that class peculiar to our social system — the colored people — many are members of our church ; as are the masters of a very large number of them who as yet are not converted to the Gospel. To make these fel!ow creatures, who share with us the. precious redemp- tion which is by Jesus Christ, good Christians, is a pur- pose of which this church is not and never has been regardless. The interest and efforts in l his cause have increased. But the feeling ouuht to be much deeper, and lhe efforts more extended. Consider the large number who are yet almost, if not entirely, without the restraints, the incentives, the consolations, and the hopes of the Gospel ; under the bondage of satan, on the pre- cipice of ihe second death! I speak more particularly of those the smr>ke of whose cabins is in sight of our ministers; who live on the same plantations with mem- bers of our church. Can nothing, ought not every thing that can, be done to bring such persons to the knowledge and obedience of Christ?" There are 31 parochial reports. In twenty-two of the thirty-one churches there are colored members, .amounting to 8(59. In fifteen there are Sabbath schools for colored children, amounting to 1,459 schol irs. Eight of the clergy preach on plantations as well as at their respective churches and give special attention to their 88 RELIGIOUS INSTRUCTION OF THE NEGROES. colored congregations ; and there are two missions to the Negroes, embracing 1,400 in the congregations. Children catechised on the plantations. The practice of the Episcopal church in this diocese cannot, be too highly commended to those who are of similar faith in the matter referred to, which is the bap- tism of the infants and children of Negroes who arc members of the church. When God established his visible church on earth he constituted the infant seed of believers members of it, and therefore commanded that the sign and seal of his gracious covenant should be applied to them. His church has ever remained the same ; the members the same ; under the same consti- tution. Our practice ought to conform to our faith ; to the plain teachings of the word of God. A recurrence to this subject will be necessary when (he means and plans for the religious instruction of the Negroes come under consideration in the fourth pai t of this work, and I therefore dismiss it in this place. There were 159 col- ored children bapt'.zed in the churches of the diocese, by the parochial reports. — Journal of Fifty-second Convention, pp. 10 — 13, and pp. 33 — 48. From the seventh annual report of the Liberty County Association for the religious instruction of the Negroes, it appears that the efforts of the Association dining the year had been successful. There were 450 children and youth under catechetical instruction; and adding four schools not immediately under the care of the Associa- tion, but conducted by members of it, there were 265 more. Seven Sabbath schools in all were relumed, and three stations for preaching. Congregations during the year full and attentive; general ouler of the people commendable. IIISTOIUCAL SKETCH. 69 Appended to this report is the address to the Associ- ation, by the president, the Rev. Josiah Spry Law. An address which received the cordial and unanimous approbation of the Association as one which placed the religious instruction of the Negroes in a clear light, as the great duty of their owners ; as well as of the churches. It was believed by the Association that the address was calculated to exert a favorable influence wherever it should be circulated in our country and it was there- fore, with the consent of the author ordered to be printed. Having now presented such facts and information under each year of this period, as I have been able to collect, I shall now give a summary (and a very brief one) of the action of ecclesiastical bodies, and of what has been done by different dcnovii nations of christians. I know of no action of ecclesiastical bodies on the. great subject of the religious instruction of the Negroes, in the/r sprightly than country Negroes, owing to a difference in circumstances, employments, and opportunities of 140 RELIGIOUS INSTRUCTION OF THE NEGROES. improvement. Their physical condition is somewhat improved ; and they enjoy greater access to religious privileges. On the other hand, they are exposed to greater temp- tations and vices; their opportunities of attending ■upon places of pleasure and dissipation are increased; they have stronger temptations to theft, and idleness, and drunkenness, and lewdness ; and the tendency to Sabbath breaking is equally great. Their moral and reli- gious condition is precisely that of plantation Negroes, modified in some respects and aggravated in others, by peculiarity of circumstances. They are more intelligent but less subordinate ; better provided for in certain par- ticulars, but not more healthy; enjoy greater advantages for religions improvement, but are thrown more directly in the way of temptation ; and, on the whole, in point of moral character, if there be any pre-eminence it is in favor of the country Negroes ; but it is a difficult point to decide. I shall, now, having brought to a close the moral and religious condition of the- slave Negro population, pre- sent a few extracts from various and recent authors, corroborative of the view which I have taken of it. Edwin C. Holland, Esq., in his, "Refutation of Cal- umnies circulated against the Southern and Western States:" Charleston, 1822, says, page 59; "If it be asked why those in the lower country are allowanced, while those of the interior are not ; the answer is, that such are the facilities of transportation to market, and the disposition to thievery so innate to the blacks, that a planter's barn would in a very short time become bankrupt of its wealth, and the whole of his substance vanish like unsubstantial moonshine." MORAL AND RELIGIOUS CONDITION. 14J Dr. Dalcho, of the Episcopal church, in his "Prac- tical Considerations, etc.;" Charleston, 1823, p. 6; "Ignorant and indolent by nature, improvident and de- praved by habit, and destitute of the moral principle, as they generally appear to be, ages and generations must pass away before they could be made virtuous, honest, and useful members of society." Gen. Thomas Pinckney, in his " Reflections, etc.;" Charleston, 1822; pp. 20, 21. "Every thing consigned to the management of the slave, who has neither the incitement of interest, nor the fear of certain punish- ment, is neglected or abused ; horses and all inferior animals left to their charge are badly attended ; their provender finds its way to the dram shop, and they are used frequently without discretion or mercy ; their car- riages and harness are slightly and badly cleaned ; the tools of the mechanics are broken and lost through neg- lect ; their very clothing becomes more expensive through their carelesness arising from the knowledge that they must be supplied with all these articles, as well as their subsistence, at their masters expense ; and waste, that moth of domestic establishments, universally pre- vails." The Honorable Charles Cotesworth Pinckney; "Ad- dress before the Agricultural Society of South Caro- lina;" Charleston, 1829, second edition, pp. 10, 12. "There needs no stronger illustration of the doctrine of human depravity than the state of morals on planta- tions in general. Besides the mischievous tendency of bad example in parents and elders, the little Negro is often taught by these his natural instructers, that he may commit any vice he can conceal from his superiors, and thus falsehood and deception are among the earliest 142 RELIGIOUS INSTRUCTION OF THE NEGROES. lessons they imbibe. Their advance in years is but a progression to the higher grades of iniquity. The vio- lation of the seventh commandment is viewed in a more venial light than in fashionable European circles. Their depredations of rice have been estimated to amount to twenty-five per cent on the gross average of crops, and this calculation was made after fifty years experience, by one whose liberal provision for their wants left no excuse for their ingratitude." Thomas S. Clay, Esq., of Bryan county, Ga. "Detail of a Plan for the Moral Improvement of Negroes on Plantations ;" 1833; pp. 8,9; speaks of " vice and impurity, as the inheritance, for ages, of this degraded race," and enumerates "quarreling and fighting, lying and indecency," among their vices. The Honorable Whiteraarsh B. Seabrook : " Essay on the Management of Slaves : " Charleston, 1834: pp. 7, 8, 12, &c. " As human beings however slaves are liable to all the infirmities of our nature. Ignorant and fanatical none are more easily excited. Incendiaries might readily embitter their enjoyments and render them a curse to themselves and the community." — " The prominent offences of the slave are to be traced in most instances to the use of intoxicating liquors. This is one of the main sources of every insurrectionary movement which has occurred in the United States, we are there- fore bound by interest as well as the common feeling of humanity, to arrest the progress of what may emphati- cally be called the contagious disease of our colored population. What have become of the millions of free- men who once inhabited our widely spread country ? Ask the untiring votaries of Bacchus. Can there be a doubt, but that the authority of the master alone prevents his MORAL AND RELIGIOUS CONDITON. 143 slaves from experiencing the fate of the aborigines of America?" — "Atone time polygamy was a common crime: it is now of rare occurrence." — "Between slaves on the same plantation there is a deep sympathy of feeling which binds them so closely together that a crime committed by one of their number is seldom dis- covered through their instrumentality. This is an ob- stacle to the establishment of an efficient police, which the domestic legislator can with difficulty surmount." The executive committee of the Kentucky Union for the moral and religious improvement of the colored race, in their "Circular to the ministers of the gospel in Ken- tucky " — 1834, say — "We desire not to represent their condition worse than it is. Doubtless the light that shines around them, more or less illuminates their minds and moralizes their characters. We hope and believe that some of them, though poor in this world's goods, will be found rich in spiritual possessions in the day when the King of Zion shall make up his jewels. We know that many of them are included in the visible church, and frequently exhibit great zeal ; but it is to be feared that it is often ' a zeal without knowledge : ' and of the majority it must be confessed, that 'the light shineth in darkness and the darkness comprehendeth it not.' After making all reasonable allowances, our colored population can be considered, at the most, but semi-heathen." — Western Luminary. Bishop Meade of Virginia in his admirable, "Pastoral Letter to the Diocese of Virginia," urges the duty of af- fording religious instruction to those in bondage, on the ground that they are degraded and destitute. Alexandria, D. C. 1834. 144 RELIGIOUS INSTRUCTION OF THE NEGROES. Bishop Ives of North Carolina, (same pamphlet, Ap- pendix pp. 27-28,) takes the same ground in his Address to his Convention. C. W. Gooch Esq., Henrico county, Va. Prize Essay on Agriculture in Virginia. " The slave feels no inducement to execute his work with effect. He has a particular art of slighting it and seeming to be busy when in fact he is doing little or nothing. Nor can he be made to take proper care of stock, tools, or any thing else. He will rarely take care of his clothes or his own health, much less of his com- panion's when sick and requiring his aid and kindness. There is perhaps not in nature a more heedless, thought- less human being than a Virginia field Negro. With no care upon his mind, with warm clothing and plenty of food under a good master, is far the happier man of the two. His maxim is, ' come day, go day, God send Sun- day.' His abhorrence of the poor white man is very great. He may sometimes feel a reflected respect for him, in consequence of the confidence and esteem of his mas- ter and others. But this trait is remarkable in the white, as in the black man. AH despise poverty and seem to worship wealth. To the losses which arise from the dis- positions of our slaves, must be added those which are occasioned by their habits. There seems to be an almost entire absence of moral principle among the mass of our colored population. But details upon this subject would be here misplaced. To steal and not to be detected is a merit among them, as it was with certain people in an- cient times, and is at this day, with some unenlightened portions of mankind. And the vice which they hold in the greatest abhorrence is that of telling upon one another. There are many exceptions it is true, but this description MORAL AXD RELIGIOUS CONDITION*. 145 embraces more than the majority. The numerous^m; negroes and worthless dissipated whites who have no vis- ible means of support, and who are rarely seen at work derive their chief suhsistence from the slaves. These thefts amount to a good deal in the course of the year and operate like leeches on the fair income of agriculture. They vary, however, in every county and neighborhood in exact proportion as the market for the plunder varies. In the vicinities of towns and villages they are the most serious. Besides the actual loss of property occasioned by them, they involve the riding of our horses at night, the corruption of the habits and the injury of the health of the slaves: for whiskey is the price generally received for them." These extracts selected at random, are sufficient. A multiplication of them would be but a tiresome repetition. After all, the best testimony, z*5 the observation and expe- rience of all persons who are intimately acquainted with them. That the Negroes are in a degraded stale is a fact, so far as my knowledge extends, universally conceded. It makes no difference if it be shown, as it might be, that they are less degraded than other portions of the human family, the fact remains true in respect to them, they are degraded, and it is this fact with which we have to do. 2. The moral and religious condition of the free Negro population. Conclusion of the subject. They are emphatically , lovers of pleasure and of show. All kinds of amusements, except those which involve labor or reflection, possess great attractions for them, and their indulgence is limited only by their means of access to them. Willi a passion for dress, they frequently spend all 13 146 RELIGIOUS INSTRUCTION OF THE NEGROES. they make, in fine clothes; their appearance on the Sab- bath and on public days, is any thing else but an index of their fortunes and comfort at home. They hire clothing lor set occasions if they have none sufficiently good. Proverbially idle, the majority work not except from necessity, and as soon as they collect a little money they must enjoy themselves upon it. They have been known to refuse employment, hecause not exactly out of money. Their love of ease overcomes that of gain. This pro- pensity to idleness exposes them to manifold temptations, plunges them into numerous vices and subjects them to great privation and suffering. They are amazingly improvident. One melting ray from a summer's sun, dissipates every remembrance of a long and dreary winter of suffering. The golden season of labor is passed in lounging along the streets and bask- ing in the sun, or in lazy, bungling, and fitful attempts lit work. Those that have regular trades and employ- ments do better. Profane swearing, quarreling , fighting end Sabbath-breaking , are such common vices that they require no special notice. Drunkenness, with its attendant woes, hurries large numbers of them to sudden and untimely ends. Low, dark, secluded, and filthy dram shops, are favorite resorts; often the depositories of stolen goods. 1 have seen them living upon a few crackers a clay and as much whiskey as they could procure; their life spent in idleness, nightly revels, drunkenness, and debauchery. Theft is still with them, in a state of freedom, a char- acteristic vice. Their petty larcenies are without num- ber, and they advance to burglaries and give constant employment to police officers. Let any one attend the MORAL AND RELIGIOUS CONDITION. 14? city courts in our chief towns in the free States, or read the reports of cases in the newspaper.-, and lie will be surprised at the number of colored persons. Slabbing and murder have of late years not become infrequent. Lewdness is without bounds. Great numbers, both m the slave and free States, not only pursue the vice, but are trained up to it, as a means of living. Infanticide, and the crimes and wretchedness connected with the vice, are found among them : the crime of infanticide ia far more common among the free Negroes in the free t than in the slave States. Indeed it is by no means com- mon among the free Negroes in the slave States. Their marriage relations too, are subject tu dissolutions from infidelity and various other causes. It is a remarkble fact that a large proportion of those of a marriagable age, remain single, especially in the free States, where the support of a family is difficult. This fact has a considerable bearing on their state of morals. Willi a few extracts from different publications, this branch of our inquiry shall be dismissed. "The experience of the States north and east of the Susquehanna, with regard to this class of persons, is not on the whole much more encouraging." (i. e. than that of the Southern States, where it is bad.) " The number of respectable individuals is considerably greater indeed, but the character of the mass nearly the same. Nor can it be urged that they are here debared access to the ordinary means of moral and intellectual regeneration. On the contrary, schools are established for them; they are aided in procuring the conveniences of religious instruction and divine worship ; they are united in> societies adapted to produce self-respect and mental acti- vity; exemplary attention is paid in numerous instances 148 RELIOIOUS INSTRUCTION OF THE NEGROES. to the regulation of their habits and principles. They have every facility which is enjoyed by the laboring classes among the whites, of acquiring a plain education and a comfortable subsistence and of making provision for their children. They have the same legal security in person and property and generally, the same political rights as the rest of the community." — Walsh's Appeal. "Taken as a whole the free blacks must be considered the most worthless and indolent of the citizens of the United States. It is well known that throughout the whole extent of our Union, they are looked upon as the very drones and pests of society. Nor does this charac- ter arise from their disabilities and disfranchisement, by which the law attempts to guard against them. In the non-slaveholding states, where they have been more elevated by law, this kind of population is in a worse condition and much mure troublesome to society than in the slave-holding and especially in the planting Slates. Ohio, some years ago, formed a sort of land of promise for this deluded class, to which many have repaired from the slave-holding States; and what has been the conse- quence? They have been most harshly expelled from that State and forced to take refuge in a foreign land. Look through all the Northern States and mark theclas3 upon whom the eye of the police is most steadily and constantly kept ; see with what vigilance a'nd care they are hunted down from place to place; and you cannot fail to see that idleness and improvidence are at the root of nil their misfortunes. Not only does the experience of our own country illustrate this great fact, but others furnish abundant testimony." — President Dew. Governor Giles, upon a calculation based on the ave- rage number of convictions in the State of Virginia from MORAL AND RELIGIOUS CONDITION. 149 the penetentiary reports, up to 1S29, shows that " crimes among the free blacks are more than three times as numerous as among the whites, and four and a half times more numerous than among the slaves," and that the proportion of crime is still not as great among the free blacks in Virginia, as in Massachusetts. Hence is it inferred that they are not so degraded and vicious in Virginia, a slave State, as in Massachusetts, a free State." — Ibid. " We are not to wonder that this class of citizens should be so depraved and immoral." " Idleness, and conse- quent want, are of themselves sufficient to generate a catalogue of vices of the most mischievous and destruc- tive character. Look to the penal prosecution of every country and mark the situation of those who tall victims to the laws; and what a frightful proportion do we find among the indigent and idle classes of society ! Idleness generates want, want gives rise to temptation, and strong temptation makes the villain. Mr. Archer of Virginia well observed in his speech before the Colonization So- ciety, that the free blacks were destined by an insupera- ble barrier, to the want of occupation, thence to the want of food, thence to the distresses which ensue that want, thence to the settled depravation which grows out of those distresses and is nursed at their bosoms." — lb. A colony of free blacks was expelled from Ohio, in 1832, on account of their dissoluteness and dishonesty and misery; being considered in the light of vagabonds and nuisances. A college for free negroes was projected in New Haven about the same time, and the respectable citizens opposed and suppressed it, because the increase of that class of population was considered an evil. " Few of them, (the free Negro population,) are engaged in 13* 150 RELIGIOUS INSTRUCTION OF THE NEGROES. trade or commerce or have any hopes of elevating them- selves to that situation. Nine-tenths of them are in sub- ordinate and menial situations and likely thus to remain, at low wages. That they labor under the most oppressive disadvantages which their freedom can by no means counterbalance is too obvious to admit of doubt." " 1 waive all inquiry whether this be right or wrong. I speak of things as they are; not as they might or ought to be. They are cut off from the most remote chance of amalgamation with the white population, by feelings or prejudices, call them what you will, that are ineradi- cable. The situation of the majority of them is more unfavorable than that of many of the slaves. ' With all the burdens, cares, and responsibilities of freedom, they have few or none of its substantial benefits. Their asso- ciations are and must be chiefly with slaves. Their right of suffrage gives them little if any political influence, and they are practically if not theoretically excluded from representation in our public councils.' No merit, no services, no talents, can ever elevate the great mass of them to a level with the whites; occasionally an ex- ception may arise, a colored individual of great talents, merits, and wealth, may emerge from the crowd. Cases of this kind are to the last degree rare. The colored people are subjected to legal disabilities more or less galling and severe in almost every Slate in the Union. * # # # # A n rl there is no reason to expect that the lapse of centuries will make any change in this respect, (i. e. 'the jealousy with which they are regarded.') They will always, unhappily, be regarded as an inferior race." — Carey's Letters, Let. 12. 44 Mr. Everett, in a speech before the Colonization Society, 1833, says, "the free blacks form in Massachu- MORAL AND KELIfilOUS CONDITION. 151 setts about one seventy-fifth part of the population ; one sixth of the convicts in our prisons are of this class." A memorial presented to the Legislature of Connecti- cut, in 1834, states "that not a week, hardly a day passes, that they (the free colored people,) are not implicated in the violation of some law. Assaults and batteries, inso- lence to the whites, compelling a breach of the peace, riots in the streets, petty thefis, and continual trespasses on property are such common occurrences resulting from the license they enjoy, that they have ceased to become subjects of remark. It is but recently that a band of Negroes paraded the streets of New Haven, armed with clubs and pistols and dirks, with the avowed purpose of preventing the law of the hind from being enforced against one of the species. Upon being accosted by an officer of justice and commanded to retire peacably to their homes, their only reply consisted of abuse and threats of personal violence. The law was overshad- owed and the officer consulted his own safety in a timely retreat." The memorial then proceeds to show that the evil complained of has so rapidly progressed that the whites have become the subjects of insult and abust whenever they have refused to descend to familiarity with them: that themselves, their wives, and children, have been driven from the pavements, where they have not submitted to personal conflict; that from the licen- tiousness of their general habits, they have invariably depreciated the value of property by their location in its neighborhood : and that from their notorious unclean- liness and filth, they have become common nuisances to the community." — Memorial. From the report of the warden of the Connecticut state prison, 183S, it appears M that the number of 152 RELIGIOUS INSTRUCTION OF THE NEGROES. blacks in confinement compared with the whites is ten or twelve times greater than is the proportion of the black to the white population in the State." — Journal of Commerce, May 16, 1838. "The records of crime in the free States show a frightful disproportion in the numbers of white and black offenders, and most especially in those States where there are no disabilities or restrictions by law imposed upon the blacks." " In Massachusetts they are one seventy-fourth part of the population, yet they are in the proportion of one sixth of the convicts in the state prison. In Connecticut one thirty-fourth part of the whole, one third of the number in the penetentiary. New York one thirty-fifth and one fourth of the convicts. New Jersey one thir- teenth, and one third. Pennsylvania one thirty-fifth, and one third. In Ohio the black population is one to one hundred and fifteen white ; convicts seven to one hundred. Vermont, by census of 1830, contained 277,- 000 souls; 918 were Negroes. In 1831 there were seventy-four convicts in the prison, and of these twenty- four were Negroes ! When compared with what is reported of the prisons of the slave-holding States, it is shown that the proportion of Negroes in the penetentia- ries of the free States is in the ratio of more than ten to one in favor of the slave-holding States. * * * The free Negroes in Ohio, in the aggregate, are in no better condition, therefore, than the slaves in Kentucky. They are excluded from social intercourse with the whites, and whatever of education you may give them will not tend to elevate their standing to any considerable extent." — Report of the Committee on the Judiciary, relative to the repeal of laws reposing 1 restrictions and disa- MOriAL AND RELIGIOUS CONDITION. 153 bilities on blacks and mulaUoes, by Mr. Cushing, Feb. 21, 1835. Agreed to unanimously. Legislature of Ohio. The view which has now been taken of the Moral and Religious Condition of the .Negroes of the United Stales, will, we believe, justify us in the following gene- ral conclusions. 1. They are intellectually and morally a degraded people; the most so of an)' in the United States; — and while from their universal profession of the Christian system, and their attendance upon its ordinances of worship, and the absence of all fixed forms of idolatry, the}- cannot, strictly speaking be termed heathen ; yet may they with propriety be termed the heathen of our land. 2. The majority of them have access to some kind of means of grace, either among themselves or in connec- tion with the whites; but they arc not as efficient means as their necessities require; while multitudes of them are almost wholy destitute. Nor has the colored popu- lation, bond and free, either ability or will to supply themselves with the Gospel of the grace of God ; but are left in next to absolute dependence upon the permis- sion, the countenance and assistance of the whites. 3. They arc living in manifold and gross sins; their iniquities are aggravated and great before the Lord, and not the least of them is their neglect and contempt of spiritual mercies and privileges within their reach. Thousands are annually descending to the grave and eternal misery, and they demand and ought to excite the benevolent feelings and efforts, for their salvation, of the churches of Christ throughout the Union. PART III. Obligations of the Church of Christ to attempt the Improvement of the Moral and Religious Condition of the Negroes in the United States, by affording them the Gospel. CHAPTER I. The Obligations of the Church to afford the Gospel to the Negroes. There are one or two positions upon which the argu- ment under this head is based, and as preliminary thereto demand attention. The Gospel is the gift of God to our lost and ruined race. Our Divine Lord "was made flesh" — John 1 : 1-14. He took upon himself our nature: — Heb.2: 11-18; for our benefit. That benefit is eternal life. "In him was life, and the life was the light of men. — John 1 : 4, 17, 3. " For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." — 3: 16. " Thanks be unto God for his unspeakable gift."— - 2 Cor, 9 : 15. 156 RELIGIOUS INSTRUCTION OF THE NEGROES. It hath pleased the Almighty, in his .sovreignty, to bestow the Gospel upon but a portion of ilie human race. He has, however, chosen to employ human agency in extending the knowledge, and the consequent blessings of this glorious gift, to all mankind, in fulfilment of his expressed designs, and his own most precious promises. He has made it the 'dotty under the most solemn com- mands, of all w ho possess the Gospel to impart it to those who are destitute of it. The possession of the gift implies the obligation to impart it. No man may ques- tion this position who allows himself to be guided by the conviction, of reason, the dictates of conscience, or the declarations of the word of God. In attempting to fulfil this duty, the general and the just ride of action is, that we impart the Gospel to those of our fellow-men who are most dependent upon us for it — who are most needy and most accessible. These three peculiarities meet in the case of the Negroes; and consequently thpy stand first in their claims upon our benevolent attention. And our remarks in confirmation shall be directed, 1. To the Negroes in the Slave States. They are the most dependent of all people vpon us for the ward of life. A glance at the civil condition and connection of this 'people with us, will demonstrate the point. They are, in the eye of the law, property; over which there is an absolute control as such, excepting in so far as they are human beings, and by law are protected in life and limb. The law, however, makes no provision for their religious training, and all the privileges of religion are regulated by the customs of society and the will of owners ; nor OBLIGATIONS OF THE CBoKCH. 157 'is it in the power of any one to interfere between the master and the servant, and dictate what privileges his servant onght and must enjoy, any more than he may interfere between parent and child. Throw these facts together. By law or custom, they are excluded from the advantages of education ; and by consequence, from the reading of the word of God : and this immense mass of immortal beings is thrown for religious instruction upon oral communications entirely. And upon whom? Upon their own&rs. And their owners, especially of late years, claim to be the exclusive guardians of their religious instruction, and the almoners of divine mercy towards them, thus assuming the respon- sibility of their entire chrisliauization ! All approaches to them from abroad are rigidly guarded against, and no ministers are allowed to break to them the bread of life, except such as have commended them- selves to the affection and confidence of owners. I do not condemn this course of self-preservation on the part of our citizens. I mention it only to show more fully the point in hand: the entire dependence of the Negroes upon ourselves for the Gospel. While this step is taken, another has already been taken, and that of a long time; namely, Negro preachers are discouraged, if not suppressed, on the ground of incompetency and liability to abuse their office and influence to the injury of the morals of the people and the infringement of the laws and peace of the country. I would not go all the lengths of many on this point, for from my own observation, Negro preachers may be em- ployed and confided in, and so regulated as to do their own color great good, and community no harm : nor do I see, if we take the word of God for our guide, how we 14 158 RELIGIOUS INSTRUCTION OF THE NEGROES. can consistently exclude an entire people from access to the Gospel ministry, as it may please Almighty God from time to time, as he unquestionably does, to call some of them to it "as Aaron was." The discouragement of this class of preachers, throws the body of the people still more in their dependence upon ourselves, who indeed cannot secure ministers in sufficient numbers to supply our own wants. Nor have the Negroes any church organizations diffe- rent from or independent of our own. Such independent organization? are, indeed, not on the whole advisable. But the fact binds thern to us with still stronger dependence And, to add no more, we may, according to the power lodged in our hands, forbid religious meetings, and religious instruction on our own plantations; we may forbid our servants going to church at ally or only to such churches as we may select for them ; we may liter- ally shut up the kingdom of heaven against men, and suffer not them that are entering to go in ! It is not too much, therefore to say that the Negroes are in a state of almost absolute dependence upon their owners for the words of eternal life. They are the most needy of any people in our country. This is very evident, from the exposition which we have given of their dependence; as well as of their moral and religious character. They have no education, no imme- diate access to the word of God, no competent teachers of their own color, no competent number of white teachers, and are in a state of great ignorance and moral degradation. And lastly, they are the most accessible. They speak the same language with ourselves; dwell in the same land, at our own doors; and are members of our house- OBLIGATIONS OP THE CHURCH. 159 holds. No law forbids the religious instruction of the Negroes, orally, \, } proper instructers, either during the week or on the Sabbath day ; and any minister of the Gospel, or any owner, may undertake the good work, and prosecute it as largely and as long as he pleases. We are prepared now to take up the obligation of the thurch of Christ in the slave-holding States to impart the Gospel of Salvation to the Negroes within those States. 1. That obligation is imposed upon us in the first instance by the providence of God. This follows undeniably from all our previous state- ments, in the history of their religious instruction, and in the sketch of their moral and religious condition. But it may be of some service to be particular under this head. It was by the permission of Almighty God, in his inscrutable providence over the affairs of men, that the Negroes were taken from Africa and transported to these shores. The inhabitants of the Colonies at their first introduction had nothing to do with the infa- mous traffic, and were, we may say, universally opposed to it. The iniquity of the traffic and of their first intro- duction, rests upon the Mother Country. Being brought here they were brought as slaves; in the providence of God we were constituted masters; superiors; and constitut» d their guardians. And all the laws in relation to them, civilly, socially, and relig- iously considered, were framed by ourselves. They thus were placed under our control, and not exclusively for our benefit but for theirs also. We could not overlook the fact that they were men ; holding the same relations to God as ourselves — whose religious interests were certainly their highest and fesi^ 160 RELIGIOUS INSTRUCTION OF THE NEGROES. and that our first and fundamental duty was to provide to the extent of our ability, for the perpetual security of those interests. Our relations to them and their relations to us, continue the same to the present hour, and the providence of God still binds upon us the great duty of imparting to them the Gospel of eternal life. 2* The obligation is imposed upon us by the word of God. As already evinced from general principles and com- mands; the sum of all is, that the Gospel is the gift of God to men, and those who possess it are bound to, bestow it upon those who do not. A few passages of a general character may be ad- vanced, bearing strongly on the point in hand. " Go ye into all the world and preach the Gospel; to every creature.*' Our Lord in this command recognizes men, not as of a particular nation or color, but collect- ively, as the intelligent and accountable creatures of God. " God hath made of one blood all the nations of men." It is therefore necessary that the Gospel be preached to the Negroes as well as to the other varieties of the race, and seeing that they have not put it from them, nor judged themselves unworthy of everlasting life, we cannot, we dare not, neglect them and turn to others. tf Thou shalt. love thy neighbor as thyself." And, who are our neighbors if the Negroes are not? They are members of the same great family of men; and. members of our own communities and parts of our very households ; and spend their days in our service. If we see them stripped of necessary religious privileges, and lying in their depravity, helpless, and exposed to eternal 4eath 9 shall we be neighbors unto them if we look upon OBLIGATIONS OF THE CHURCH. 161' them and see their misery and pass by without affording them what relief may be in our power? "All things whatsoever ye would that men should do to you, do you even so to them." Were we in the con- dition of the Negro and he in our own ; able to read and to appreciate the word of God, and to impart it to us, would we not think it his duty to do it ? Yes. And if he neglected that duty we should consider him defi- cient both in humanity and religion. But we advance a step further. The word of God recognizes the relation of master and servant, and addresses express commands to us as masters. In the constitution of his visible church on earth Almighty God included the servants of families ; com- manded the sign of his everlasting and gracious cove- nant to be made in their flesh, and thereby secured to them, as well as to children the privileges and blessings of the same. He would have them trained up in the knowledge of his most holy name and for his service: nor must they be neglected, nor excluded. Gen. 17: 12-13. " And he that is eight days old shall be cir- cumcised among you, every man child in your genera- tions, he that is born in the house or bought with money of any stranger, which is not of thy seed;" and the command is repeated, to show his tender regard for the poor, and that his covenant embraces them. "He that is born in thy house and he that is bought with, thy money must- needs be circumcised ; and my covenant shall be in your flesh for an everlasting covenant." In obedience to this command Abraham "in the self-same day circumcised his son Ishmael and all that were born in his house, and all that were bought with his ?noney." v. 23, He apprehended the will of God as expressed 14* 162 RELIGIOUS INSTRUCTION OP THE NEGROES. in the covenant, and received the divine approbation c "for I know him that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of hira." Gen. 18: 19. The rest of the Sabbath was secured to servants in the Decalogue: "in it thou shalt not do any work, thou nor thy son, nor thy daughter, thy man-servant nor thy maidservant." — Exod. 20 : 8-11. The sacred festi- vals were opened to them, and along with their masters they were to rejoice before the Lord : they were also to present sacrifices and offerings to the Lord, in the appointed place and eat of them "before the Lord," with their masters. " Thou mayest not eat, within thy gates, the tithe of thy corn r or of thy wine, or of thy oil, or the firstlings of thy herds, or of thy flocks, nor any of thy vows which thou vowest, nor thy free will offerings, or heave offering of thine hand : but thou must eat them before the Lord, in the place which the Lord thy God shall choose, thou and thy son and thy daughter, and thy man-servant and thy ramd servant" — Deut. 12: 17, 18. "And thou shalt keep the feast of weeks : and thou shalt rejoice be-fore the Lord thy God, thou, and thy son, and thy daughter, and thy man-servant, and thy maid 1 - servant." So also " the feast of tabernacles." — Deut. 16 : 1 - 16* Thus in the Old Testament, the law of God, and the Sanctuary and all its privileges, were opened to servants and secured to them by the declared will of God : and it was the duty of masters to command their households after them, that they should keep the way of the Lord to do justice and judgment: otherwise the Lord would not bring upon them the promised blessings. OBLIGATIONS OF THE CHURCH. 163 The New Testament is, if possible more explicit. In several epistles, the relation of master and servant is recognized, and the mutual duties of each arising out of that relation mutually insisted upon. Masters and servants are addressed as belonging to the same churches and heirs of the same grace of life i 1 Tim. 6 : 1 — 5. Eph. Col. What kind of servants are intended? Slaves: the original teaches us so, while the very duties enjoined upon servants and the obseivations made upon their con- dition, (1 Cor. 7: 20 — J 2,) confirms the fact that they were literally Slaves. And the kind of slavery that ex- isted among the Jews was that allowed in the Old Testa- ment ; which may be considered identical with that which prevails amongst us at the present time ; and no one will deny that the slavery which existed among the Greeks and Romans and Gentile nations, was identical with our own. All authentic history, and the codifica- tion of the Roman laws made in the reign of Justinian, prove it. The slaves were more heterogenous in their national origin, than ours. Among them however exist- ed Negroes : and in no small numbers. Indeed a traffic in Negro slaves had been carried on for centuries before Isabella gave permission for their transportation to these western shores ; and they were sold and scattered over all the east. When therefore the New Testament addresses com- mands to Masters, we are the identical persons intended. We are Masters in the New Testament sense. We are addressed as directly and as identically, as when we are Fathers, and it is said " Fathers pi ovoke not your child- ren to wrath." And what are these commands ? " And ye Masters, 164; RELIGIOUS INSTRUCTION OF THE NEGROES. do the same things unto them, forbearing threatening : knowing that your Master also is in Heaven : neither is there respect of persons with him." Eph. 6: 9. As servants are exhorted to fulfil their duties to their masters, " as the servants of Christ, doing the will of God from the heart : " having respect to their accounta- bility to God ; so also masters are exhorted to do the same things, to fulfil their duties to their servants, from the same principle of obedience to God and respect to future accountability. "Masters give unto your servants that which is just and equal : knowing that ye also have a Master in Hea- ven." Col. 4: 1. Masters are here required to treat their servants justly and equitably, in respect, of course, to all their interests, both for time and eternity ; for they shall account to God for the same. Thus doth God put his finger upon us as Masters. He holds up before our faces our servants and our duties to them. He commands us to fulfil those duties under the pain of his displeasure. He tells us that in the perfor- mance of duty he does not respect us more than he res- pects them. Can any one doubt that among the duties of Masters, is that of imparling, and causing to be imparted to them the Gospel of Salvation ? Supposing Masters gave unto their servants that which was just and equal for this pres- ent life — and gave no more:- would that come up to the spirit and power of the command ? Would it be just and equal for masters to suffer them to remain in igno- rance of the way of salvation, to die and be eternally lost? Surely not. Says Job. " If I did despise the cause of my man-servant or of my maid-servant, when they contended with me : what shall I do when God. OBLIGATIONS OF THE CHURCH. 165 uisethup? And when he visiteth what shall I answer him ? Did not he that made me in the womb, make him ? And did not one fashion us in the womb? " If* we ne- glect to evangelize our servants, they may justly have a controversy with us ; and if we continue to despise their cause, in the day when God riseth up for judgement, we shall be speechless. Thus by the providence and word of God are we un-. der obligations to impart the Gospel to our servants. It may be added, that we cannot disregard this obli- gation thus divinely imposed, without forfeiting our. humanity, our gratitude, our consistency, and our claim- to the spirit of Christianity itself. Our Humanity. Humanity is that kindness and good will towards our fellow creatures which prompts us to sympathize with them in their necessities and sufferings, and to exert our- selves for their relief. The Lord Jesus has furnished us with the most beau- tiful and striking illustrations of this virtue. "What man shall there be among you, that shall have one sheep, and if it fall into a pit: will he not lay hold on it and lift it ou*? " "Doth not each one of you, loose his ox or his ass from the stall and lead him away to watering? And ought not this woman being a daughter of Abraham, whom Satan hath bound, lo these eighteen years, be loosed from this bond ? " Matt, 12: 10—13 Luke 13: 14 — 16, 14; 2 — 6. Apply the reasoning : "How much then is a man better than a sheep or an ox?" When our servants are sick and diseased, we do not suf- fer them to want ; we physic and nurse them. But are not their souls more precious than their bodies 7 . Much more then should we lift ourservants from the pit of igno- 1 66 RELIGIOUS INSTRUCTION OF THE NEGROES. ranee, moral pollution and death into which they have fallen. Much more should we strive to loose them (bound for so many years ! ) from the bonds of sin and satan and lead away their famishing souls to the water of life. Our Gratitude. They nurse us in infancy, contribute lo our pleasures and pastimes in youth ; and furnish us with the means of education. They constitute our wealth, and yield us all the comforts and conve- niences of life ; they may in a degree adopt towards 14s, the language of Jacob to Laban, "thus I was: in the day the drought consumed me, and the frost by night and my sleep departed from mine eyes:" they watch around our languishing beds in sickness; share in our misfortunes, weep over us when we die ; prepare us for the burial and carry us to the house appointed for all the living. The obligations, the sacrifice and service are not to be all on one side, in the relation of master and servant. If we have been made partakers of their carnal things, our duty is also to minister unto them in spiritual things, Rom. 15: 27. 1 Cor. 9 : 11. And shall we consider it " a great thing" to fulfil this duty? The kindest and the most grateful return which we can make them, is to put them in possession of the richest gift of God to men, the Gospel of our Lord and Saviour Jesus Christ. If we neglect to do this, we shall forfeit also our con- sistency. Consistency is the correspondence of our conduct or practice wiih our professed principles. Ezra 8: 22, And it is an exceedingly rare virtue. As philanthropists and christians, we are contributing of our substance; and offering up our prayers, tha,t OBLIGATIONS OF THE CHURCH. 167 Christ's kingdom may come, and that his Gospel may- be preached to every people under heaven. We have indeed assisted in sending missionaries to the heathen, thousands of miles from us ; and to multitudes of desti- tute white settlements in our own country ; in founding Theological Seminaries and filling them with students, that the demand for laborers in the great harvest might be supplied. We have assisted in having the gospel preached in our public prisons; in the harbors of our sea-port cities, and along the lines of our canals and the shores of our lakes and rivers, to those who do business on the great waters. We have assisted in gathering the children of parents of every condition into Sabbath Schools; and in efforts to stay the swellings of the fiery waves of intemperance. We have been printing Bibles and tracts and religious works, with which to supply every family and every individual in our land, and also to meet the urgent demands for the same from other lands. This is all as it should be. But what have we done publicly, systematically and perseveringly for the Negroes, in order that they also might enjoy the gospel of Christ? Why are they as a class overlooked by us in our benevolent regards and efforts? What blindness hath happened to us in part, that we cannot see their spiritual necessities and feel the claims which they un- deniably have upon us ? Our Lord in view of our works, will say to us, " these ought ye to have done and not to leave the other undone." We cannot cry out against the Papists for withholding the Scriptures from the common people and keeping them in ignorance of the way of life, for our inconsis- tency is as great as theirs, if we withhold the Bible from our servants, and keep them in ignoiance of its saving 168 RELIGIOUS INSTRUCTION OF THE NEGROES. truths, which we certainly do while we ivill not provide ways and means of having it read and explained to them. The celebrated John Randolph, on a visit to a female friend, found her surrounded with her seamstresses, making up a quantity of clothing. " What work have you in hand ? " " O sir, I am preparing this clothing to send to the poor GrccA-s." On taking leave at the steps of the mansion, he saw some of her servants in need of the very clothing which their tender-hearted mistress was sending abroad. He exclaimed, " Madam, madam, the Greeks are at your door /" If we neglect to impart the Gospel to the Negroes, our inconsistency will be most glaring and shameful. And furthermore, we shall forfeit our claim to the spirit of Christianity itself. The remarks under the head of consistency evidenced this position, but nevertheless it will allow of a distinct consideration. This spirit is love. "Thou shalt love the Lord thy God with all thy heart, with all thy mind, and with all thy strength ; and thy neighbor as thyself." Love is of God. " He that loveth is born of God, for God is love." "In this was manifested the love of God tow- ards us, because that God sent his only begotten Son into the world, that we might live through him," — 1 John 4: 7- 11. His love has respect to the immortal souls of men ; their everlasting salvation. For this our Lord Jesus Christ came into the world and labored, suffered and died on the cross. The same spirit is wrought in the hearts of all who are truly his disciples. Their chief joy is the glory of God in the salvation of men ; the increase of the church upon the earth. The OBLIGATIONS OF THE CHURCH. 169 cherished and ever-living desire of their soul is that men may be converted to God. To effect this conversion they willingly labor and submit to sacrifices, even, if need be, unto death. This is the spirit which burns and glows in all the word of God ; unquenchable — invinci- ble in its progress, because originated and sustained by the grace and power of the Almighty. "I am a debtor both to the Greeks and to the Barba- rians, both to the wise and to the unwise. So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also. For I am not ashamed of the Gospel of Christ ; for it is the power of God unto salvation, to every one that believeth ; to the Jew first and also to the Greek." " I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost ; that I have great heaviness and continual sorrow of heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen accor- ding to the flesh." — Rom. 1 : !4-16,ancZ9: 1-3. "For the love of Christ constiaineth us because we thus judge that if one died for all, then were all dead: and he died for all that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again." — 2 Car. 5 : 14-15. "I will very gladly spend and be spent for you (for your souls,") — 12: 15. "Yea, and if I be offered (i. e. my strength and life offered up,) upon the sacrifice and service of your faith, I joy and rejoice with you all." — Phil. 2: 17. "Where then this spirit is wanting, there is wanting the very spirit of Christianity itself. " The salt has lost his savor ; wherewith shall it be salted? It is thenceforth good for nothing, but to be 15 170 RELIGIOUS INSTRUCTION OF THE NEGROES. cast out, and to be trodden under foot of men!" — Mat. 5: 13-16. The idea that we possess the spirit of Christianity in its perfection, while we constantly and diiectly neglect the evangelizalion of the Negroes, when it lies within our power, is preposterous in the extreme. We are neither " the light of the world : " nor " the salt of the earth." Reverse the order of Providence. Let us recur to the illustration already adduced. Were we in the con- dition of the Negro, and he in our condition, able to read and to appreciate the Gospel : experimentally ac- quainted with it : a partaker of its privileges and of its eternal hopes; would we consider it his duty, (a duty which he was well able to perform,) to make us parta- kers with himself in the Gospel: that Gospel to which we have a right as the gift of God to all men ; and which we could claim at his hands as the divinely appointed almoner of God's mercy to us : that Gospel which is every thing to perishing sinners and which alone could yield us happiness in our humble lot? Certainly we should. Suppose he would or he did not? Could we believe that he sincerely felt all the amazing and soul- stirring truths which the Gospel contains? Could we believe that he possessed the spirit of the Gospel ? No, no ! we could not ! "There is that scattereth and yet increaselh; and there is that withholdeth more than is meet, and it tend- eth to poverty. The liberal soul shall be made fat, and he that watereth shall be watered also himself. lie that withholdeth corn, the people shall curse him ; but bles- sing shall be upon the head of him that selleth it." Prov. 11: 24-26. "Now if any man have not the spirit of Christ, he is none of his." — Rom. 8: 9. OBLIGATIONS OF THE CHURCH. 17P "Whoso hath this world's goods and sceth his brother have need and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? " — } John 3: 16-20. With more tremendous emphasis let it be asked " Whoso hath the word of eternal life and seeth his brother have need, and shutteh up his bowels of compassion from him, how dwelleth the love of God in him? Let this question be answered to that God who without respect of persons judgcth according to every man's work ! Such are the considerations which we must address to ourselves, who reside in the Southern States, in order that we may be awakened to the great duty of imparting the Gospel to the Negroes. 2. We now turn to the Negroes in the free States. And our remaks on the duty of affording them the Gospel, need not be protracted after what has been said. It is the duty of the white churches in the free States- to affoid the Gospel to the Negroes, for the following plain reasons among others. 1. Because of their general poverty. They are, as a class, a poor people;- among, if not,. "the poor of the land." And consequently are notable to give suitable encouragement to* the institutions of religion; not able to build churches, support ministers, or buy books and maintain Sabbath schools. The means must come from purses other than their own. Such has been the fact in the majority of instances where the Gospel has received an adequate support among them. More than the majority have little or nothing to give ; they barely make out to obtain the necessaries of life. 1 72 RELIGIOUS INSTRUCTION OF THE NEGROES. 2. Because of their moral degradation. This has been in a measure demonstrated. The statements already made need not be repeated. They are a proper field for missionary effort ; and have been to a great extent, very strangely overlooked. Such a mass of ignorance and vice can in no way be desirable in any community, whether we view them in a civil or religious light. Their corrupting influence in cities, where they chiefly congregate, has never been inquired into, nor duly appreciated. 3. Because of their entire dependence vpon the whites for their every improvement. They have almost no spirit of moral improvement among themselves ; it is not to be expected from them considering their character and circumstances. They have no men of influence, no leaders of their own color, who are able to sway the people j to project and execute plans for their general religious improvement. Nor have they societies of their own for the purpose. The truth is, they do not look to themselves ; they do not depend upon themselves. They look up to and depend upon the whites. The feeling of subjection and depen- dence which they had in a state of slavery, is hereditan/ and is kept alive by the frequent accession of Negroes, escaped from servitude or set free. Then the vast supe- riority of the whites in point of numbers, intelligence, morality, and station, cherish it. Hence the efforts of the whites for their benefit are received with special favor and relied upon. At least it was so in times past. They have of late years been taught to distinguish between friendly and hostile whites; and they have been inflated with high notions of their perfect equality with the whites in wisdom* standing, rights, and impor- OBLIGATIONS OF THE CHURCH. 173 tance. The effect has been, and it should not be deemed extraordinary, that they have become rather heady and high-minded; some of their friends have not been able to do them the good that they wished ; and others disguted, have ceased to feel and to act for them. Whether they will be ultimately benefitted by this increase of knowledge and sense of importance, remains to be seen. 4. Because of consistency. The efforts for the moral and religious improvemen of the Negroes in the free States, do not correspond with the profession of interest in them, as a class of people. With some, the bestowment of freedom is the sum of all duty, And freedom is the grand catholicon for all the evil* which harrass and oppress the colored man. It has not proved exactly so, in the free States. There are districts in Rhode Island, in New Jersey, New York, and Delaware, once peopled with Negroes. They were emancipated on the soil, and now there is scarcely one to be seen. They have been scattered and driven off, and have melted away before the whites. Their few descendants are "making out to live" in cities, and in country situations, here and there. At the present day the Negroes are not reached as a class by education and religion. They are not a desirable population — so confessed on all hands; and their intelligence,, morality and thrift in the free States, give but poor encourage- ment to the doctrine of emancipation in those parts of the Union where they are held to service. The overwhelming majority in the free States are whites. They possess all the intelligence, wealth, and power; and move on without disturbance from the few 15* 174 RELIGIOUS INSTRUCTION OF THE NEGROE3. Negroes among them. The weight of the Negroes upon the wheels of society is scarcely felt. But what would be the state of things if the whites were in the minority and they the majority 1 I shall not undertake to furnish an answer to the question which every man of ordinary consideration can do for himself the moment after it is put to him. The great duty of the churches and friends of the Negroes in the free States, is to attempt, more systematically and efficiently, their moral and religious improvement OBLIGATIONS OF THE CHUBCff. 175 CHAPTER II. EXCUSES. I shall proceed immediately to the excuses in relation to a discharge of the obligations now proved to rest upon the church of Christ in the United States, to attempt the improvement of the moral and religious condition of the Negroes, usually advanced in the slave' holding 1 States. In giving them a candid consideration those made in the free States may in a measure be anti- cipated. The Negroes have the Gospel already. They have access to the churches on the Sabbath,, and hear the same preaching that their masters do ; they are favored frequently with services from the ministers, expressly for their instruction ; they are received into, and are under the watch and discipline of the white churches; there are some Sabbath schools for them; they have plantation prayers, and numerous preachers and cxhorters of their own color, and some of them are able to read ; nor do they know any other religion but the Christian religion. It is true they have access to the house of God on the Sabbath ; but it is also true that even where the privi= 1 76 RELIGIOUS INSTRUCTION OF THE NEGROES. lege is within their reach, a minority only, (and frequently a very small one) embrace it. There are multitudes of districts in the South and Southwest, in which the churches cannot contain one-tenth of the Negro popula- tion ; besides others in which there are no churches at all. It must be remembered also that in many of those churches there is preaching only once a fortnight, or once a month, and then perhaps only one sermon. To say that they fare as well as their masters does not settle the point; for great numbers of masters have very few or no religious privileges at all. The direct preaching of ministers to the Negroes is well, and is a great benefit. But the number who do this is far smaller than it should be. The ordinary preaching to the whites makes little impression upon the blacks, being above their comprehension and not made applica- ble to them. Hence their stupid looks, their indifferent staring, their profound sleeps, and their thin attendance. What is there to light up the countenance with intelli- gence; to rivet attention; to banish drowsiness, so common to laboring men and men unaccustomed to think when sitting still ; what is there to attract them to the house of God? Nothing but sound and show. Solid instruction, pungent appeals to the conscience, will bring men to the house of God and retain them in attendance there, and nothing else will. But divine truth is not thus adapted to the Negroes, by ministers, in their ser- mons to the whites ; and those Negroes who enjoy such a dispensation of the Gospel as this, upon careful exam- ination, are found to be sadly deficient in a knowledge of religion, and we are surprised to find Christianity in absolute conjunction with a people and yet conferring upon them so few benefits. OBLIGATIONS OF THE CHURCH. 177 The general preaching to the whites will not answer the purpose. The Negroes require preaching specially adapted to them. It is true they are received into, and are under the watch and care of, white churches ; but that fact does not prove that they are properly enlight- ened, and are continued under courses of instruction, so that the)- go on unto perfection. In hundreds of instances the very reverse is the fact; their ignorance, superstition, and deception are complained of. Their piety is taken upon trust ; and the numerous and per- plexing cases of discipline for gross immoralities suffi- ciently prove that the complaints uttered against them are well founded. A man must not stand on the outside of a church and judge of the church character and standing of these people, he must go within. The Sabbath schools for their exclusive benefit, taking the entire population, need scarcely be named. Their plantation meetings serve to keep alive religion among them, but contribute little to the increase of their intel- ligence ; while there are hundreds of plantations where there are no such meetings at all, there being few or no church members to conduct them. We have colored ministers and exhorters, but their numbers are wholly inadequate to the supply of the Negroes; and while their ministrations are infrequent and conducted in great weakness, there are some of them whose moral characteris justly suspected and who may be considered blind leaders of the blind. It is true there are no forms of idolatry prevalent among them, nor have the corruptions of Christianity made progress among them, the field heing too low and poor to enlist the sympathies of the leadeis and advo- cates of such corruption, except the Papists, who in 178 RELIGIOUS INSTRUCTION OF THE NEGROES. some of our chief towns have proselyted some of them ; yet Christianity, as understood and professed by them, is, as I have already attempted to show, exceedingly im- perfect, and needing great improvement. The Negroes are incapable of receiving religious instruction, except to a very limited extent. From the manner in which their religious instruction is neglected, it would appear that their incapacity is taken for granted. Appealing to our own experience in their instruction, we should judge the objection to be a mistake. They are capable, even under oral instruc- tion, and that not enjoyed in any high degree of perfec- tion, of making very considerable advances in religious knowledge. But if they are capable of receiving instruction suffi- cient to make plain to them the way of salvation, then their capacities should be filled to overflowing, to that extent. In all reason and conscience deny it not to them, for it is their everlasting life. The mind of man is created so as to admit of eternal expansion and pro- gression in knowledge and holiness. The good work which is done for them in time will be carried forward unto perfection in eternity. But to pursue the excuse a step further. It is cus- tomary with many to entertain low opinions of the intellectual capacity of the Negroes. Whether this be right or wrong we leave every man to judge for himself after a due investigation of the subject; and to judge, likewise, whether their mental weakness is to be attrib- uted to the circumstances of their condition, or to any difference as made by the Author of their existence between them and other men. If God has made such a difference, it cannot be proved to be any impeachment OBLIGATIONS OF THE CHDRCH. 179 either of his wisdom, goodness, or justice. Such a difference exists between individuals without any such impeachment, and may exist in like man-ner between the races of mankind. But to suppose the Negroes too stupid to comprehend the essential doctrines of Christi- anity is certainly to disregard the testimony of God's word, the witness of his Spirit, the evidence of facts. What saith the Scripture? "He hath made of one blood all nations of men that dwell on all the face of the earth;" and again, "God is no respecter of persons; but in every nation he that feareth him and worketh righteousness is accepted with him." — Acts 10 : 34,35. "What then can be plainer than that all men have one common origin , and that all are capable of exercising proper affections towards God ; and this necessarily im- plies a capability of understanding the divine law. If it be allowed that the Negroes are men, then these things are true in regard to them, and thus by the word of God does it appear that they are capable of understanding the Gospel. And does not the Spirit of God bear witness to their capacity? Are there not great numbers who have been enlightened, regenerated, and sanctified by him? Their ignorance of divine subjects is owing to their want of proper instruction, and not at all to any defect of mental constitution. The Gospel meets with little success among them. Grant the fact to be so ; from the view which has been taken of the limited instruction of the Negroes and their extremely ignorant and vicious condition, and the feeble encouragement which many receive in their efforts to lead a religious life, our wonder more naturally might be, not that the Gospel meets with little success among ihem but that it meets with any success at all. 180 RELIGIOUS INSTRUCTION OF THE NEGROES. The excuse indicates a want of patience and proper feeling and consideration. If the Negroes in a state of ignorance and vice are not made intelligent and pious in a few days, we are ready to cry out that labor is vain ; the field must be abandoned as an unprofitable one. We act unreasonably and uncharitably. We expect more of them than of ourselves or any other people. They who would evangelize servants must " let Patience have her perfect worlc." It certainly comes with a very ill grace from us to speak of the little success of the Gospel amongst the Negroes. That little success is our condemnation; for what great efforts have we made that we should expect great success. Where we bestow little labor, we must expect but little reward. But I apprehend that in the judgment of charity, con- sidering the circumstances of the Negroes, the Gospel, when adequately preached to them, meets with as good success as among any other people to whom it may come. Why should it not? Can it be shown that they are given over to judicial blindness of mind and hard- ness of heart 1 Can it be shown that a work of grace in them is more difficult to the Omnipotent Spirit, than in another people? If the Gospel has met with any success at all, it should operate as an encouragement to us, to make more vigorous efforts. Putting that success at the lowest point the salvation of but one soul, it is certainly great. For were it now revealed to us that the most extensive system of instruction which we could devise, requiring a vast amount of labor and protracted through ages, would result in the tender mercy of our God in the sal- vation of the soul of one poor African, we should feel OBLIGATIONS OP THE CHURCH. 181 warranted in cheerfully entering upon our work, with all its costs and sacrifices; for our reward would exceed all our toil and care above the computation of any finite mind. But to set aside the excuse at once, if the Gospel met with no success at all, that would be no reason why we should withhold it from the Negroes. For if we cer- tainly determine (as we have already done,) that it is our duty to give them the Gospel, we as certainly should do it. The success of our efforts belongs to God; nor are we to limit his sovreignty in granting or withholding a blessing, to any particular time. We are to labor in faith, and we are to labor on. "In due time wc shall reap if we faint not." Thus acting, their blood will not be required at our hands ; we have delivered our souls. This is the view which every Christian should take of the subject. And it becomes us to observe that God has manifestly been speaking to us in favor of our servants. He has called many of them into his kingdom and made them rich in faith, as we do know. We have not as yet listened to his voice. It is time that we should. He tells us that he is willing to bless the Gospel to their salvation. Shall we neglect them? Shall we despise God's voice ? We have not the means of supplying them with the Gospel. The whites themselves are destitute ; we cannot obtain ministers in sufficient numbers to supply our own desti- tutions; and when ministers may be obtained, we are not at all times able to support them. Servants cannot expect to fare better than their masters. Great numbers must necessarily continue destitute of the Gospel. 16 182 RELIGIOUS INSTRUCTION OF THE NEGROES. There is much truth, and painful truth, in the excuse. Our destitutions are very great! " The harvest truly is plenteous, but the laborers are few;" and few, indeed, in comparison with our wants, seem to be coming forward. But the excuse cannot be admitted as valid, where suit- able efforts have not been made to procure a minister, and suitable compensation offered for his services, when such compensation can be afforded by those who call for his services. There is criminal neglect in both particu- lars in many neighborhoods and even organized churches. There is too an error in the excuse, that of separating the spiritual wants of the owners from those of their servants. They form one community, one household, and he that ministers to one, should to the other. The loaf should be divided, yea, if it be but half a loaf. There are multitudes of Negroes in certain locations left wholly destitute of religious instruction : and where are their owners? In some city, or at some healthy retreat, enjoying the privileges of the Gospel with their families and a small number of their servants, while the great body of them, who supply all their wealth and comfort, are at a distance, and not one dollar appropri- ated, nor one effort made to procure their religious instrucion ! Yea, some estates are in this condition, whose income would warrant the employment of a chap- lain or missionary the year round ! Is this rendering to servants that " which is just and equal?" Our means are more abundant and may be more enlarged and mul- tiplied than we are aware of. An enumeration of them 1 omit for the present. There are peculiar and great difficulties to be overcome. Such for example as the ignorance, indifference, and in some instances, the opposition of masters; and the OBLIGATIONS OF THE CHURCH. 183 want of funds — of missionaries — of ministers willing to labor for the Negroes — of systems of instruction ; the stupidity, and viciousness, and hypocrisy of the people themselves; confinement to oral instruction; the unhealthiness of the climate, and so forth We ask, will these and other difficulties that might be mentioned be removed by being let alone? Are there means now in operation for their removal? Will they ever be fewer in number than they are at the present time? There are difficulties in every enterprise of benevo- lence; and if we wait in our efforts to do good until men cease to multiply excuses and objections, and until all difficulties are removed, we shall never commence. Times have suddenly and strangely altered in the world if Christians can do good and perform their duty, without encountering much that will try the purity and firmness of their purposes. Shall we cower and retire before difficulties? By no means. We are to encounter them patiently, kindly, perseveringly ; casting our care upon God. He calls us to the duty. The work is his. In his strength we labor. Do difficulties present themselves? Remember God is great. Difficulties appear large in the distance, but the nearer and more resolute our ad- vance the smaller they become, until when in the strength of the Lord we encounter them they vanish out of sight. Hal of whose creation are these difficulties? In them- selves, we meet with no difficulties but such as arise from the natural enmity of the heart to the truth. The difficuties lie mainly at our own door, and it is unjust that they should be made the innocent sufferers. Before this head of excuses is closed there are a few sometimes urged by owners and ministers, which may better be disposed of in this place than in any other. 184 RELIGIOUS INSTRUCTION OF THE NEGROES. I am a master, but no Christian, and am therefore excused from the duty. Not at all. If the fact of being no Christian excuses you from obedience to the divine command of rendering to your servants that which is just and equal, then may you be excused from obedience to every other divine command addressed to you in your various circumstances and relations in life. The commands of God in themselves considered, are no more obligatory upon the man that is a Christian, than upon the man that is not a Christian. If you have not the necessary character and qualifica- tions of a religious friend and teacher of your servants because you have failed to secure them, through grace, by "repentance towards God and faith in the Lord Jesus Christ," the greater is your sin and condemnation. You not only have the punishment of your own impeni- tency to bear, but all the consequences of it upon those around you, especially as it disqualifies you for a pro- per discharge of your duties to them. A most distressing situation truly. The excuse will not bear the light. Pursue it a little further. You feel it to be your duty to afford religious instruction to your children, and to sup- port the institutions of the Gospel for {he sake of society at large. As far as you are able you will get others to do for your family and friends and neighbors, what you cannot do for them yourself. This is commendable and just. Now act in the same way towards your servants. Make efforts to have that religious instruction communi- cated to them by others which you cannot communicate yourself, and give them every encouragement to attend upon it and to profit by it, in your power. Although I hope I am a Christian, yet 1 am not quali- fied to instruct my servants. OBLIGATIONS OF THE CHURCH. 185 You are not, in giving them saving instruction from the word of God, either expected or required to give them a theological education : or a complete understanding of the whole Bible. The grand points of doctrine and of duty; the things essential to be believed and to be done, are what you understand and have experience of, if you are a Christian; and if you will be at a little pains you may be able to make others understand them also ; and you can give them the reasons why they should embrace them, for the reasons had weight with you and operate in their influence upon you continually. The very least expected of a Christian, is that he read the scriptures and pray in his family day by day. If you can do no more, you can assemble your servants and read a portion of scripture and pray with them, if not every day, then as frequently during the week as your circumstances will admit of. This religion which allows a man to live in the habit' ual neglect of the religious instruction of his servants, when he is qualified or may qualify himself to attend to it, however much he may seem to be engaged in his own family or church, admits of the most serious question as to its reality. But / live away from my people ; I see them twice or thrice during the week; sometimes not for a month, or months. The system of non-residence, whether from necessity on account of health ; or from choice, to be free from care, or to be in the midst of society for the advantages of education and religion, is one of the greatest obsta- cles with which we have to contend in both the physical and religious improvement of the Negroes. And the system prevails to a great extent. It is easier to see the 16* 186 RELIGIOUS INSTRUCTION OF THE NEGROE8. evils, than to remedy them. To meet the excuse it need only be said, when you are with your people take some interest in their religious state; speak to them on the subject; notice the members of the church; meet with them at evening prayers. When you are away atyour ease, full of health and pleasure and privileges, do not forget those who by their daily labor enable you to enjoy all these blessings, and be at trouble and expense to procure for them the services of some settled minister in their vicin- ity or some missionary. Let them have that which will not empoverish you, but enrich them for ever! The management and the religious instruction of servants cannot be united in one person. How do you reconcile such an assertion, in excuse for neglect of duty, with the holy Scriptures? The manage- ment and the religious instruction of servants are united in the master by them. — Gen. IS: 19. The relations of master and servant are recognized, and the duties of them enjoined; and the duties must be performed, other- wise the scriptures are not fulfilled. How do you recon- cile your assertion, with the experience of some masters ? There are masters who have succeded in uniting the two and with advantage every way. You reply, my instruction seems to do my people little good; they are more disposed to receive instruction from strangers than from myself. This uny all be true ; and true for very good reasons. Your own practice may contradict your precepts. When you call upon them to fulfil their duties they will expect you to set the example by a fulfilment of your own. They can discern consistency of conduct as well as other men, and particularly in cases which involve their own interest and happiness. If you do not labor and be OBLIGATIONS OF THE CHURCH. 187 at some sacrifice of time and means to improve their physical condition by providing more liberally and to the extent of your means for their comfort in good houses, good clothing and good food ; if you do not regulate your discipline so as to maintain authority without injus- tice, and secure to every family and every individual just rights and privileges; in short, if you fail to impress your people with the belief that you are really their friend, and desire their best good for this world as well as for the next, and that you honestly intend to promote it, as far as lies in your power, they cannot, they will not value your instructions. They will view your efforts as hollow-hearted, purely selfish, intended for effect. You desire them to be Christians that you may have less trouble in their management, your work more honestly done, and your pecuniary interest more prospered. "Thou, therefore, which teachest another, teachest thou not thyself?" "First cast out the beam out of thine own eye." Or, your manner of instruction may be improper. You may look at them and speak to them, and pray for them in your meetings, with harshness and haughtiness. God resisteth the proud in religion, and so doth man. You may make them feel at an infinite remove from you and that there is no common ground in Christianity, upon which master and servant may happily meet. Or, falling into the other extreme, you may come to them with undue familiarity and affectation of regard — in simpering, canting tones and expressions — elevating them to an equality with yourself, not as a Christian, but as a master. As a consequence the dignity of your relation towards them perishes, and with it your respect and influence. Christianity is neither to be Drofessed, 188 RELIGIOUS INSTRUCTION OF THE NEGROES. nor taught, so as to break down the orders in society established in the providence of God, and distinctly recognized by it. You may lack regularity and ■perseverance in your instructions. Instruction to do much good, should be regular in its occurrence, and persevered in. Learn to be patient, and to moderate your expectations. Again, when I instruct my people they presume upon it ; and if I have occasion to correct one of them immediately he absents himself from meeting, and thus ends religious instruction with him. Admitting the objection to be true, as it often unques- tionably is, yet it presents no bar, but a difficulty, in the way of the discharge of duty ; a difficulty which must be encountered and overcome in the best manner possi- ble. You have to contend with the bad temper of chil- dren after correction sometimes, and so will you with that of servants. See to it, first of all, that your plantation or family discipline be just, then carry it into effect, in all neces- sary cases, with all authority, without fear or partiality, and ere long you will be borne out by the consciences of your people. They know, as well as you do, that a servant who knows his master's duty and will not do it must be made to do it ; and that this is the doctrine both of religion and reason. A steady, just, and efficient discipline conduces to the happiness of both master and servant. Some of your people in the beginning of your efforts, through ignorance and viciousness, may presume upon your instructions; but persevere in them, and in ordinary and necessary discipline, annexing rewards to good conduct, and the result will be satisfactory. OBLIGATIONS OF THE CHURCH. 189 There are owners whose experience accords with what we have now advanced. A minister of the Gospel sat/5, J cannot preach to the Negroes; I am not able to make myself understood ; I have no turn for it. A sad confession, and an excuse never to be admitted. Your Divine Master, " preached the Gospel to the poor." — Matt. 11 : 5. He was not above noticing poor ser- vants, and visiting them in their sickness, and even performing miracles for their healing. — 31att. 8 : 5-13. His spirit was poured out upon them as well as upon others, and they were called into the glorious liberty of the Gospel and made "the Lord's freemen." — 1 Cor. 7: 22. His Apostles were "forward to remember the poor;" spiritually and temporally. They preached the Gospel to servants, and many were born into the kingdom of God through their instrumentality. They baptized and received them into the churches along with their masters, and addressed commands to them in their letters to the churches. — Eph. 6: 5, Col. 3 : 22. Yea, the great Apostle to the Gentiles, receives as a son the run- away, Onesimus, " begotten in his bonds," and kindly writes his master Philemon, a letter of intercession, and sends him back with it. — Epistle to Philemon. The Apostles make it the duty of their successors in the ministry to give religious instruction to servants, and to inculcate upon them the duties of their station. — 1 Tim. 6: 1-5, "let as many servants as are under the yoke count their masters worthy of all honor," — " These things teach and exhort." And again in Titus2: 9-10. Surely with these examples and precepts before him, that " workman " " needeth to be ashamed," who surrounded with servants in perishing need of the Gospel, cannot 190 RELIGIOUS INSTRUCTION OF THE NEGROES. '• rightly divide to them the word of truth." He should " study to show himself approved unto God," in this department of his labor. Woe to him, if he fails to do so through sloth, or indifference to the worth of the soul, or through pride, feeling that one of his cultivation and improvement would injure his style of composition and manner of delivery, and would lower his respecta- bility in his own eyes and in the eyes of the world, by condescending to labor among Negro servants, and by adapting his preaching to their capacities! To pass by the sin, it is an absolute disgrace to a man "called of God as was Aaron," not to be able to make the Gospel intelligible to all that hear him. To all those who make this excuse, we apply the ancient adage, " where there is a will there is a way." Once more : the minister says, my church allows me no time to preach to the Negroes. I am willing to do so, if I could. In the first place, have you requested time to do so, after presenting to your church the obligation of affording particular religious instruction to the Negroes connected with it? Yea, when met by lukewarmness, or it may be, by objections, have you upon your conscience, as a min- ister of the Gospel, insisted upon it? There is scarcely a church in the South which would not, upon a proper consideration of the duty, yield to the wishes of its minister in this respect. And again: when you accepted the call to the pastoral office, why did you not give the church to understand, distinctly, that you would devote a just proportion of your labors to the servants attached to the families of the congregation; that you would consider yourself the pastor of the servants as well as of the masters, parents and children 1 OBLIGATIONS OF THE CHURCH. 191 Such an interest in the religious instruction of ser- vants would be hailed with joy by many churches, and while it would endear their ministers to them, it would give them increased confidence in their piety and a stronger hope of being benefited by their labors. Should it so happen that you are forbidden to preach to the Negroes by the people over whom you are settled, from no fault of your own, but from sheer opposition to the work of religious instruction, your course undoubt- edly will be to reason the case, calmly, conscientiously, and decidedly, and wait patiently for a time, and when hope of change expires, withdraw to another field. The commission is, " go ye into all the world and preach the Gospel to every creature :" and no minister ought to be influenced, either by the fear or favor of men, to go contrary to that high command. It is set down among the aggravated offences of the Jews, and as filling up the measure of their sins, when wrath would come upon them to the uttermost, that they forbid the Apostles " to speak to the Gentiles that they might be saved." — 1 Thes. 2 : 14-16. But while these remarks are made, it becomes me to say as a matter of fact and of justice to the Southern churches, that I have never known nor heard of any such instance. Efforts for the religious instruction of the Negroes have been in some churches suspended for a season, on account of the excited state of public ieeling, to be resumed when that excitement should pass away. W e have occupied sufficient space on these excuses. Excuses we have none. Do not let us make them ; but faithfully inquire if the reason of our neglect of duty, does not arise from ignorance on the one hand, or indis- position on the other? 192 RELIGIOUS INSTRUCTION OP THE NEGROES. CHAPTER 111. OBJECTIONS. The Objections to the religious instruction of the Negroes in the slave States, turn upon two grounds; — - the first, that religious instruction tends to the dissolution of the relations of society as now constituted ; and the second, that it will really do the people no good, but lead to insubordination. When it is remembered that these objections have united for their support, the interests, the passions, the prejudices, and the fears of the objectors, and I may add, a certain degree of ignorance and of opposition to reli- gion itself, it will be seen that they are very strong, and require to be met with perfect frankness and with sober reason. For myself, in urging the great duty of the religious instruction of the Negroes in the slave States, I have no concealments to make. My grand, exclusive object lias ever been to put them in possession of that which confers peace with God in time and blessedness with him in eternity. I do not, therefore, pursue religious in- struction as a means to an earthly end; so that while I am professedly seeking to improve their spiritual condi- OBLIGATIONS OF THE CHURCH. 193 tion, I am actually laboring to effect changes in their temporal condition. I have not so learned Christ. As an honorable man, as a minister of the Gospel, I utterly repudiate such a course of conduct. The preaching of the Gospel for the salvation of the souls of men is one thing ; the changes in their civil relations in this present life, effected by the influence of its spirit and its princi- ples, is another. The former is the office of the ministry — the latter, the office of Divine Providence. I am not ashamed of the Gospel in respect to the former; I am not afraid to trust God in respect to the latter. The first objection is this. If ice suffer our Negroes to be instructed the tendency will be to change the civil relations of society as now constituted. To which let it be replied that we separate entirely their religious and their civil condition, and contend that the one may be attended to without interfering with the other. Our principle is that laid down by the holy and just One: "render unto Caesar the things which are Caesar's and unto God the things that are God's." And Christ and his Apostles are our example. Did they deem it proper and consistent with the good order of society to preach the Gospel to servants ? They did. In discharge of this duty, did the)- interfere with their civil condition? They did not. They expressed no opinion whatever on the subject, if we except that which appears in one of the Epistles to the Corinthian Church. (1st Epistle, c. 7: v. 19-23.) There the Apostle Paul considers a state of freedom preferable to one of servi- tude, and advises slaves if they can lawfully obtain their freedom, to do it ; but not otherwise. He does not treat the question as one of very great moment in comparison to the benefits of the Gospel. " Art thou called being a 17 194 RELIGIOUS INSTRUCTION OF THE NEGROES. servant, care not for it, but if thou mayest be made free, use it rather ; for he that is called in the Lord being a servant is the Lord's freeman," etc. May we not follow in the footsteps of our Saviour and his Apostles, and that with perfect safety too ? Yea, and without pro- ceeding as far as did the Apostle Paul ? We maintain that in judicious religious instruction there will be no necessary interference with their civil condition. The religious teacher must step out of his way for the purpose. The objection, it will be perceived, is levelled against the influence of the Gospel itself ; and if the Gospel will subvert the institutions of our society then we should fear to be instructed in it ourselves, and banish it alto- gether. And who would entertain such a monstrous proposition? But the Gospel is to be preached " to every creature ;" the knowledge of the Lord is to fill the earth ; Almighty God has so promised, and he will make it good. We cannot, therefore, resist the progress of the Gospel. We can exclude its light no more than we can that of the sun. It is destined to, and will ultimately, reach every Negro in our land. And what influences its spirit and principles are in the providence of God to produce upon their condition shall be produced ; but the precise nature and extent of those influences it is impossible to determine. We may reason from one principle to an- other, and draw out conclusion after conclusion, into one grand result, and the concatenation of the whole, in our view, be perfect ; and yet the sovreignty of God like a disturbing force may enter in and preserve the present constitution of our society substantially the same. The subject is one of those " secret things " which OBLIGATIONS OF THE CHURCH. 195 belong to God alone. His providential dealings towards the nations of the earth are a great deep. They consti- tute the wonders of History. It is enough for every reasonable and every Christian man to know that the Gospel, like the sun, sheds down its influences upon mankind decidedly yet calmly, and that it causes all its fruits to spring forth and to mature in their season with- out noise, or violence, or injustice, if men will but allow to it its perfect way ; and that those influences will fill up the measure of the angelic song: "Glory to God in the highest and on earth peace, good will towards men." — Luke 2: 14. If we are in a strait, in view of the objection, let us make the pious choice of David, "let us fall into the hand of the Lord, for his mercies are great; " let us do what he so clearly defines to he present duty, then shall we cast ourselves and our servants into his hands, and confidently rely upon him to reveal to us what may be our future duty, and to guide us and our servants quietly and intelligently in the way that we should go. The path of present duty, on this as well as on all other subjects, is the path of safety. The second objection is — If we suffer nur Negroes to be religiously instructed., the way will be opened for men from abroad to enter in and inculcate doctrines subversive of our interests and safety. In this objection the Gospel is not feared, but the agents by whom it is preached. Our views in reply, shall be briefly and we hope satisfactorily given. There are men, who, if the door of access to the Negroes in the South were thrown open indiscriminately to all, would enter in to send among us not " peace," but literally " a sword." Men who fall under the Apos- 196 RELIGIOUS INSTRUCTION OF THE NEGROES. tie's description in 1 Tim. 6: 1-5, and from whom, in obedience to his command we would " withdraw our- selves." Against the introduction of "sucA" there cannot be too much vigilance observed. The field of labor among the Negroes in the South, is one, in many respects, of no ordinary difficulty; and it is the dictate as well of benevolence as of prudence to inquire into the character and qualifications of those who enter it. They should be Southern men ; men entitled to that apellation ; either those who have been born and reared in the South, or those who have identi- fied themselves with the South, and are familiarly acquainted with the structure of society ; in a word, men having their interests in the South. Such men would possess the confidence of the community ; for they would not act in their official connection with the Ne- groes, in such a manner as to breed disturbances, which would inevitably jeopard their own lives and tend to the utter prostration of their families and interests. They would also, from their experience and observation and knowledge, be competent and profitable instructers of the Negroes. But the very spirit which prompts the objection refutes it. For how is it possible when such a wary vigilance is manifested, for ministers or religious teachers, entire strangers in community, to come in, have access to the Negroes privately and publicly, and sow the seeds of discontent and revolt? It is impossible. They cannot come unless we permit them. Indeed, the most effectual method to preclude the introduction of improper teachers, is for us to take the religious instruction of our Negroes into our own hands, and to superintend it ourselves. We shall then OBLIGATIONS OF THE CHURCH. J97 know who their teachers are, and what and when and where they are taught. A third objection is — The religious instruction of the Negroes will lead to neglect of duty and insubor- dination. I ask how can it ? You reply : why the very attention you bestow upon them ; the very instructions you give them elevates them in their own consideration, prompts them to assume an equality with their masters and teaches them, piactically at least, to neglect their woik and to resist discipline. You teach them that " God is no respecter of persons ;" that " he hath made of one blood all the nations of men;" "thou shalt love thy neighbor as thyself; " "all things whatsoever ye would that men should do to you, do ye even so to them ; " what use, let me ask, would they make of these sen- tences from the Gospel ? Let it be replied that the effect urged in the objection might result from imperfect and injudicious religious instruction ; indeed religious instruction may be commu- nicated with the express design on the part of the instructer to produce the effect referred to, instances of which have occurred. But who will say that neglect of duty and insubordination are the legitimate effects of the Gospel purely and sincerely imparted to servants? Has it not in all ages been viewed as the greatest civilizer of the human race? As the most powerful of all causes in allaying the wild and stormy and rebellious tempers of the mind, and reducing men to habits of cheerful industry, domestic virtue, submission to authority and law, and peaceful intercourse in society ? He is but poorly read in the history of his race who knows not and who believes not this fact. I grant, and I do rejoice 17* 198 RELIGIOUS INSTRUCTION OF THE NEGROES. in it, that religion is a great enlightener of the human mind, that it does tend to give an elevation to character, and dignity and importance to men ; and to afford a knowledge of, as well as a protection to, their interests and rights in their connection one with another. But religion, at the same time, teaches all men submission to the will of God expressed both in his Word and in his Providence ; and by its life giving spirit, influences them to fulfil the duties of their respective callings faith- fully and quietly. It is by our Lord compared to salt ; it preserves as well as purifies. The Gospel recognizes the condition in which the Negroes are, and inculcates the duties appropriate to it. Ministers are commanded by the Apostle Paul to " exhort servants to be obedient to their own masters and to please them well in all things; not answering again, not pur- loining; but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things; for the grace of God, that bringeth salvation, hath ap- peared to all men ; teaching us that denying ungodliness and worldly lusts, we should live soberly righteously and godly in this present world." — Titus 2: 9-12. Again: "Let as many servants as are under the yoke count their masters worthy of all honor, that the name of God and his doctrine be not blasphemed. And they that have believing masters let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort." And the Apostle is very positive with ministers that they impress these duties upon servants, for in the next verse he adds, — "If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus OBLIGATIONS OF THE CHURCH. 199 Christ, and to the doctrine which is according to godli- ness, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, suppos- ing that gain is godliness ; from such withdraw thyself." — 1 Tim. 6; 1-5. Writing to the church at Ephesus, he saith, "servants be obedient to them that are your masters according to the flesh with fear and trembling, in singleness of your heart, as unto Christ. Not with eye-service as men- pleasers ; but as the servants of Christ, doing the will of God from the heart, with good will doing service, as to the Lord and not to men ; knowing that whatsoever good thing any man doeth, ihe same shall he receive of the Lord whether he be bond or free." — Eph. 6: 5-8. A similar passage occurs in his Epistle to the church at Collosse. " Servants obey in all things your masters according to the flesh, not with eye-service, as men- pleasers, but in singleness of heart, fearing God; and whatsoever ye do, do it heartily, as to the Lord and not unto men ; knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done, and there is no respect of persons." — Col. 3: 22-25. The Apostle Peter is equally decided. " Servants be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience towards God endure grief, suffering wrongfully, For what glory is it if when ye be buffeted for your faults ye shall take it patiently ? But if when ye do well and suffer for it, 200 RELIGIOUS INSTRUCTION OF THE NEGROES. ye take it patiently, this is acceptable with God. For even hereunto were ye called ; because Christ also suf- fered for us, leaving us an example, that ye should follow his steps." — I Pet. 2: 18-25. Such are the commands of the Gospel to servants, as comprehensive of their duties as any master could desire ; and all excuses for unfaithfulness and insubordination carefully guarded against. Yea, we hear the Apostle Paul exclaim, "let every man abide in the same calling wherein he was called. Art thou called being a servant ? Care not for it; but if thou mayest be free choose it iather. For he that is called in the Lord being a ser- vant, is the Lord's freeman ; likewise also, he that is called being free is Christ's servant. Ye are bought with a price, be not ye the servants of men. Brethren let every man wherein he is called, therein abide with God." — 1 Cor. 7: 20-24. And what do we seethe same Apostle do? He restores the "unprofitable" Onesimus to Philemon his master, though he had escaped from him to a great distance. Thus putting into prac- tice his own views and precepts. He calls the converted slave " a brother beloved," now to be specially regarded by Philemon, not only as a servant "in the flesh," but as a Christian servant " in the Lord." The Apostle Paul holds the most perfect fellowship with his master, as a truly christian man ; in whose household there was a company of believers — "a church" — for whom he prayed " always ; " in whose " faith and love toward the Lord Jesus and toward all saints " he had " great joy and consolation." He calls him " brother" — " our dearly beloved and fellow-laborer." He felt no scruples in receiving and laboring with him in the Gospel. His letter to Philemon for its Christian courtesy, delicacy, and tenderness, is above all praise. OBLIGATIONS OF THE CHURCH. 201 We now ask, will the duties of servants to their mas- ters be neglected, and their authority despised, by instructions of this sort, and by a careful adherence to the example of the Apostle Paul on the part of the ministers of the Gospel? No never. Is not the discharge of duty made more sure and faithful, and respect for authority strengthened by considerations drawn from the omniscience of God and the retributions of eternity? The fact is not to be questioned. Joseph exclaimed, " how can I do this great wickedness and sin against God ? " And what was the reply of the Christian Negro when the ground of his obedience and fidelity to hi3 master was inquired into? "Sir, I fear God, whose eyes are in every place beholding the evil and the good; therefore do I obey and am faithful as well behind my master's back as before his face." What parent considers the religious instruction of his childien, as having a tendency to make them more wicked and rebellious? Should neglect of duty and insubordination ensue upon the religious instruction of servants, the fault will be discovered in imperfect instruc- tion, or in the mismanagement of the master. A fourth objection. The Negroes will embrace seasons of religious worship, for originating and executing plans of insubordination and villany. This might be the case if they were allowed to con- gregate on plantations at night, and at places of worship on the Sabbath without a proper regulation of their assemblies, or any supervision of a responsible white teacher, or of planters themselves. And for the reason that masses of men, especially of ignorant and vicious men, coming together under little or no restraint, natu- rally, yea, inevitably, fall into excesses and riots. But 202 RELIGIOUS INSTRUCTION OF THE NEGROES. a proper regulation of the times and places of meeting, and the faithful supervision of religious teachers, assisted by deacons and elders, or planters, would preclude all serious disorders. An experience of some eight years, confirms me in the opinion. For in five or six hundred meetings upon plantations during the week, and at stations foi preaching on the Sabbath, with congregations varying from twenty to five hundred and more, I have never been disturbed during a single meeting with any noise or riot, and not more than three times have I had occasion, after services, to interfere in checking disor- derly conduct ; and in the instances referred to, they were private quarrels, the parties meeting and in a moment of passion, assaulting each other. As it so happened, in each instance, I was alone amidst hundreds of them, and a single command quelled the disturbance instantly. Wherever religious meetings have been em- braced for purposes specified in the objection, on inquiry it will be found that the people were left to themselves and so fell into temptation. But why are men so tenacious of religious meetings and of religious teachers, as though the Negroes had no other kind of meetings and no other kind of teachers ? Are they not privileged to assemble for feasting and merriment? Do they not have their balls and parties of pleasure, in town and country? Are they not collected for miles around to bushings and other kinds of job- labor, where they drink and sing and revel like baccha- nals? What troops of them walk our streets in idle search for labor? or sit in market plaecs all daylong? Are there not portions of all our chief towns inhabited chiefly by them, with the most perfect communication from house to house at all hours, and to whom men of OBLIGATIONS OF THE CHURCH. 203 various characters and designs may find an introduction ! Do they not rendezvous at low tippling shops, on terms of companionship with their vicious keepers; some of which are complete Negro exchanges, where all that transpires in the social, the religious, the civil, and the political world, is regularly made known and sagely discussed? "Judge not according to the appearance hut judge righteous judgement." — John 7: 24. A fifth objection is religious instruction will do no good; it will only wake the Negroes worse men and worse hypocrites? It will be unnecessary to dwell upon this objection, since it has been answered by much that has already been advanced ; and because those who urge it, do not (as charity bids us conclude,) really believe in its truth ; unless indeed, they be avowed and malicious infidels; and we have reason to be thankful there are very few such amongst us. Who are we? In what age and in what country of the world do we live that we should question the excel- lency of the Gospel, the propriety of preaching it " to the poor; " What is the Gospel? Is it not, "the grace of God that bringeth salvation ; teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world; looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity and purify unto himself a peculiar people, zealous of good works?" — Titus 2: 11-14. This is the Gospel. These are the things which we are to teach and exhort. And is it under such teaching and exhortation that men will increase in crime and hypocrisy? Why should the 204 RELIGIOUS INSTRUCTION OF THE NEGROES. Gospel produce an effect on Negroes, contrary to that which it is designed to produce, and which it actually pro- duces on all other men, and on some whose condition is worse than theirs ? Who may limit the power of the Holy Ghost the Third Person of the adorable Trinity ? Is any thing too hard for Him, in the regeneration and sanctification of men ? The immortal mind may be darkened and polluted with ignorance and sin, yea, sunk to the lowest depths; — but the immortal mind is there, and that precious jewel, by the omnipotent and gracious energies of the Holy Ghost, through the word of God, may be regenerated, cleansed of its defilements, filled with light and purity and fitted for the highest and most honorable uses both in this world and in that which is to come. The objection is not supported by a solitary fact. Wherever Negroes have really eifjoyed, for any reasona- ble time, the privileges of the Gospel, in point of general intelligence, morality and order, they are in advance of those who have not enjoyed them. Is it not conceded that a truly pious servant gives less trouble and is more profitable than one who is not? Is (here one master in a thousand who does not desire such servants? Is it not true, that the most pious servants exert the happiest influence in promoting honesty and good order on plan- tations and in communities? That there is a large number of nominal christians among the Negroes, I do not deny. But why is it so ? Are they made hypocrites by faithful instruction ? No. The abounding of spurious religion, results from a defi- ciency of faithful instruction; and a too hasty admission into the church after a profession of conversion, and pretty much an entire neglect of their further instruc- OBLIGATIONS OF THE CHURCH. 205 lion after being admitted. A reformation on our part in regard to these paiticulars, would produce a happy- effect upon the purity and permanency of their religious character. Nominal Christianity abounds most in chutches where the instruction and discipline are most imperfect and weak, and from which the influence of competent white instructers is most withdrawn. But one or two irregularities in their meetings, one or two defections from profession, are sufficient to preju- dice the minds of many against the religious instruction of the Negroes. Because they remain impenitent and pervert the Gospel and deceive their fellow men, there- fore are they unworthy of it? Who then would be worthy, if God should deal with men according to this rule ? Where is there a church on earth in which all the members are pure? What did the Apostle say of some of the members of the churches at Corinth and at Philippi; and of the»churches in Galatia ? Did not our Lord himself say that when the householder sowed wheat his enemy sowed tares ; that the net cast into the sea gathered of every kind, both bad and good? Admit the objection to be true, in its fullest extent, and what then? Does it annul our duty? Far from it. Let them harden themselves and grow worse under the means of grace ; whether they will hear or forbear, we are to do our duty; we are to obey God; we are to throw the responsibility of their salvation upon their own shoulders, and clear our garments of their blood. The objections now considered, we do not deem of sufficient weight to alter the conclusion to which we have already come, that it is our duty to impart sound religious instruction to our colored population in the slave States. 18 206 RELIGIOUS INSTRUCTION OF THE NEGROES. CHAPTER IV. BENEFITS. Let us proceed to the more agreeable employment of showing the Benefits, which would flow from the religious instruction of the Negroes. There would be a better understanding of the relation of master and servant : and of their reciprocal duties. Not much has been published in our country on the relation and duties of master and servant. And it seems strange that it should be so, and since that relation has existed so long and become so extensive; since so much involving private and public happiness, depends upon the faithful discharge of the duties of it. Not much inquiry and discussion, in the way of conversation has been indulged in, on the general subject; and not much preaching upon it from the pulpit. There are many of our owners who have never given themselves the trouble, with the Scriptures in their hands for a guide, solemnly and prayerfully to inquire into the number and nature of those duties which they owe to their servants and are in reason and in conscience bound to perform. Nor do \vc think that there are many servants who have been instructed and understand theia OBLIGATIONS OF THE CHURCH. 20? duties towards their masters and from what motives they should discharge them. What is the consequence? Why, ignorance and indifference exist both on the one part and on the other. Too much is left to custom, to chance, to interest and convenience, to impulses. The principle which regulates the relation and its duties, I have heard defined thus: on the part of the master, " get all, and gice back as little as you can ; " and on the part of the servant, " give as little, and get back all you can." And what is the principle thus defined? Pare selfishness ! Considering what human nature is and observing the conduct of masters and servants, we have ground to fear that there is too much truth in the existence and influence of this principle. But we con- stantly see the severity of it mitigated, even by itself, lest it should over-shoot its own ends, and especially by feelings of attachment and benevolence that spring up between superiors and inferiors. There is something, however, above all this, that is needed, and that something is the introduction of reli- gion. Religion will tell the master that he is a master "according to the flesh," only; that his servants are fellow-creatures, and he has a master in heaven to whom he shall finally account for his treatment of them. Religion will tell the servant " to be obedient to masters according to the flesh, with fear and trembling, in single- ness of heart as unto Christ ; knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord whether he be bond or free." The master will be led to inquiries of this sort. In what kind of houses do I permit them to live ; what clothes do I give them to wear; what food to eat; what privileges to enjoy ? In what temper and manner, and in what proportion to 208 RELIGIOUS INSTRUCTION OF THE NEGROES. their crimes do I allow them to be punished ? "What pare do I take of their family relations? What am I doing for their souls' salvation? In fine, what does God require me to do to, and for them and their children, in yiew of their happiness here and hereafter? Light will insensibly break into his mind. Conscience will be quickened, and before he is aware perhaps, his servants will be greatly elevated in his regards, and he will feel himself bound and willing to do more and more for them. The government of his plantation will not be so purely selfish as formerly. His interest will not be the sole object of pursuit, nor offences against that visited with sorer punishment than offences against God himself. He will have an eye to the comfort, the interest of his people, and endeavor to identify their interest with his, and also to make th,em see and feel it to be so. It will be a delight to him to see them enjoy the blessings of the providence and the grace of God. Such an attempt at a discharge of duty on religious grounds, will produce favorable influences, upon the feelings and conduct of servants. Religion will cause them to understand their duties better, and to perform them more perfectly and; cheerfully. The pecuniary interests of masters will be advanced as a necessary consequence. I do not mean that the introduction of the Gospel upon a plantation in and of itself puts new life and vigor into the laborers and the soil which they cultivate, and neces- sarily makes them more profitable to owners, than plantations where the Gospel is not introduced at all. By no means. Such a statement would be unfounded in fact. For there are owners who take no pains what- ever to have their Negroes instructed ; but who feed and OBLIGATIONS OP THE CHURCH. 209 clothe and lodge them well, and are humane and take the best care of them, and by careful, skilful and push- ing management, go far beyond their religious neigh- bors in their incomes. But I mean, that religious instruction is no detriment, but rather a benefit : that, other things being equal, the plantation which enjoys religious instruction will do better for the interests of its owner, than it did before it enjoyed such instruction. Virtue is more profitable than vice ; while this is allowed to be no discovery, no man will question its truth. Increased attention to the temporal comfort of servants would improve their health; and the expense of lost labor by sickness, and of physicians' bills would be saved. Their wants being more liberally supplied and sharing more largely in the fruit of their labors, many tempta- tions to theft, to which they are exposed, would be removed ; and they would become more industrious and saving. Crime would be diminished. For teachers in order to reformation, would charge upon the Negroes the sins to which they are most addicted and expose their enormity and consequent punishment in the world to come. They are sometimes found guilty of notorious sins and scarcely know that they are sins at all. Reli- gious instruction would lead them to respect each other more, to pay greater regard to mutual character and rights ; the strong would not so much oppress the weak ; family relations would be less liable to rupture; in short, all the social virtues would be moie honored and cultivated. Their work would be more faithfully done ; their obedience more universal and more cheerfully ren- dered. The genuine effects of religion upon them would be, " with good will doing service, as to the Lord and not unto men." 210 RELIGIOUS INSTRUCTION OF THE NEGROES. And who can tell the pleasurable feelings of a humane and Christian master, in view of a moral leformalion of his servants? He will thank God that he is, if not wholly, yet measurably relieved from perpetual watching, from fault-finding and threatening and heart-sickening severity ; and that he can begin at least to govern some- what by the law of love. The good character of his people render them more valuable as property ; and even should he not make as much as formerly, the loss is more than balanced by what he sees his people enjoy and by the comfort and satisfaction which he possesses himself. The religious instruction of the Negroes will contri- bute to safety. "The thing that hath been it is that which may be ;" and although, as a slave-holding country, we are so situated, that, so far as man can see, the hope of success on the part of our laboring class, in any attempt at rev- olution is forlorn, yet no enemy (if there be an enemy) should be despised, however weak, and no danger unprovided for, however apparently remote. Success may not indeed crown any attempt, but much suffering may be the consequence both on the one part and on the other. It is then but a prudent foresight, a dictate of benevolence and of wisdom, to originate and set in operation means that may act as a check upon, if not a perfect preventive of evil. I am a firm believer in the efficacy of sound religious instruction, as a means to the end desired. And reasons may be given for that belief. They are to be discovered in the very nature and tendency of the Gospel. Its nature is peace, in the broadest and fullest extent of the word. Its tendency, even when its transforming influ- OBLIGATIONS OF THE CHURCH. 211 ence upon character is not realized, is to soften down and curb the passions of man ; to make him more respectful of another's interests,and more solicitous of his favor; more obedient under authority, and patient under injuries; and to enhance infinitely in his estimation the value of human life. His conscience is enlightened and his soul is awed. He knows God reigns to execute judgment, and it will require greater effort to excite him to unhallowed deeds. But when character is transformed by the Gospel, its nature and tendency are perfected. The servant recognizes a superintending Providence, who disposes of men and things according to his pleasure; that his Gospel comes not with reckless efforts to wrench apart society and break governments into pieces, but to define clearly the relations and duties of men, and to lay down and render authoritative, those general principles of moral conduct which will result in the happiness of the whole, and in the peaceable removal of every kind of evil and injustice. — To God, therefore, he commits the ordering of his lot, and in his station renders to all their dues, obedience to whom obedience, and honor to whom honor. He dares not wrest from the hand of God his own care and protection. While he sees a preference in the various conditions of men he remembers the words of the Apostle : — "Art thou called being a ser- vant? Care not for it; but if thou mayest be free, use it rather. For he that is called in the Lord, being a servant, is the Lord's freeman : likewise, also, he that is called being free, is Christ's servant. Ye are bought with a price, be not ye the servants of men. Brethren, let every man wherein he is called, therein abide with God." 212 RELIGIOUS INSTRUCTION OF THE NEGROES. Besides the general and special influences of the Gospel now adverted to, safety will be connected with the very dispensation of it, in two particulars, which 1 would not omit to mention. The first is : — The very effort of masters to instruct their people, creates a strong bond of union and draws out their kindly feelings to their masters : kindness produces kindness : love begets its own likeness. The presence also of white instructers, settled ministers or missionaries, in their private as well as public religious assemblies and free intercourse with the people and with their influential men and leaders, exert a restraining influence upon any spirit of insubordination that may exist, and at the same time give opportunities for its detection. The Negroes are as capable of strong per- sonal attachments to their religious instructers as are any other people; and of their own will are inclined to make confidential communications. The second particular is, that the Gospel being dis- pensed in its purity, the Negroes will be disabused of their ignorance and superstition, and thus be placed beyond the reach of designing men. The direct way of exposing them to acts of insubordination is to leave them in ignorance and superstition, to the care of their own religion. Then may the blind lead the blind, and both shall fall into the ditch : then may they be made the easy and willing instruments of avarice, of lust, of power or of revenge. Ignorance — religious ignorance — so far from being any safety, is the very marrow of our sin against this people, and the very rock of our danger. Religion and religious teachers they must and will have, and if they are not furnished with the true they will em- brace the false. And what, I would add, is the language of facts on the point under our notice. OBLIGATIONS OF THE CHURCH. 213 In the conspiracy in the city of New York in 1712, Mr. Neau's school for the religious instruction of the Negroes was blamed as the main occasion of the barba- rous plot. And yet, " upon full trial the guilty Negroes were found to be such as never came to Mr. Neau's school, and what is very observable, the persons whose Negroes were found most guilty, were such as were the declared opposers of making them Christians 1 " The rebellions in 1739 and the three in 1739, in South Carolina, were fomented by the Spaniards in St. Augus- tine, and religion had nothing to do with them. The ground of that in 1741 in New York city again, I do not precisely understand; but it is pretty well ascertained that it was not religion. It is questioned whether the whites were not wholly deluded. There is evidence to believe that there was no plot at all on the part of the Negroes, although they suffered terribly. Of that of 1616, in Camden South Carolina, discovered and suppressed, Mr. F. G. Deliesseline writes: "Two brothers engaged in this rebellion could read and write, and were hitherto of unexceptionable characters. They were religious, and had always been regarded in the light of faithful servants. A few appeared to have been actu- ated by the instinct of the most brutal licentiousness, and by the lust of plunder; but most of them by wild and frantic ideas of the rights of man, and the miscon- ceived injunctions and examples of Holy Writ ! " — E. C. Holland's Refutation, etc. p. 76. Of that of 1822, in Charleston South Carolina, Mr. Benjamin Elliott writes : " This description of our popu- lation had been allowed to assemble for religious instruc- tion. The designing leaders in the scheme of villainy availed themselves of these occasions to instil sentiments 214 RELIGIOUS INSTRUCTION OF THE NEGROES. of ferocity by falsifying the Bible!" Then he pro- ceeds to show how it was done and adds, " such was their religion — such the examples to be imitated." Further on Mr. Elliott remarks, — "Another impedi- ment to the progress of conspiracy, will ever be the fidelity of some of our Negroes. The servant who is false to his master would be false to his God. One act of perfidy is but the first step in the road of corruption and of baseness; and those who on this occasion have proved ungrateful to their owners, have also been hypo- crites in religion ! " — Same pamphlet, pp. 79, SO. Re- ferring to the same affair of 1822, Mr. C. C. Pinckney remarks — "On investigation it appeared that all con- cerned in that transaction, except one, had seceded from the regular Methodist Church in 1817 and formed a separate establishment, in connection with the African Methodist Society in Philadelphia ; whose bishop, a col- ored man, named Allen, had assumed that office, being himself a seceder from the Methodist Church of Penn- sylvania. At this period Mr. S. Bryan, the local minister of the regular Methodist Church in Charleston, was so apprehensive of sinister designs, that he addressed a letter to the city council, on file in the council chamber, dated 8th November, 1817, stating at length the reasons of his suspicion." — Address, Note B. p. 20. The South Hampton affair, in Virginia, in 1832, was originated by a man under color of religion, a pretender to inspiration. As far back as 1825 the Rev. Dr. J. H. Rice, in a discourse on the injury done to religion by ignorant teachers, warned the people of Virginia against the neglect of the proper religious instruction of the Negroes, and the danger of leaving them to the control of their own ignorant, fanatical and designing preachers. OBLIGATIONS OF THE CHURCH. 215 His prophecy had its fulfilment in South Hampton. If we refer to the West Indies we shall behold religion exerting a restraining influence upon the people; and particularly on one occasion all the Negroes attached to the Moravian Missionary Churches, to a man supported the authority of their masters against the insurgents. Enough has been said to satisfy reasonable and Chris* tian men that sound religious instruction will contribute to safety. There are men who have no knowledge of religion in their own personal experience, and who have not been careful to notice its genuine effects upon ser- vants, and they will place little or no confidence in any thing that might be said in favor of it. They can place more reliance upon visible preventives of their own inven- tion than upon principles of moral conduct wrought in the soul and maintained in supremacy by Divine Power, whose nature they do not understand, and whose influ- ence, however good, is invisible, and for that very reason not to be trusted by them. Nor have they either the candor or willingness, to make a distinction between false and true religion. In their opinion the Gospel is no benefit to the world. Such men we are constrained to leave to the influence of time and observation, and invoke for them the influence of the Spirit of God. I shall never forget the remark of a venerable colored preacher, made with reference to the South Hampton tragedy. With his eyes filled with tears, and his whole manner indicating the deepest emotion, said he, " Sir, h is the Gospel that we, ignorant and wicked people need. If you will give us the Gospel it will do more for the obedience of servants and the peace of community than all your guards, and guns, and bayonets." This same Christian minister, on receiving a packet of inflammatory 216 RELIGIOUS INSTRUCTION OF THE NEGROES. pamphlets through the Post-office, and discovering their character and intention, immediately called upon the Mayor of the City and delivered them into his hands. Who can estimate the value in community of one such man acting under the influence of the Gospel of peace ? The religious instruction of the Negroes will promote our own ■morality and religion. That the Negroes arc intellectually and morally, in a degraded state, I trust will not be denied ; and of course no man acquainted with human nature, will deny that constant connection and intercourse with a degraded people, will exert a deleterious influence upon persons of more elevated character, if there be not some pecu- liar causes in existence, or some special effort made, to counteract it. I do not hesitate to say that the influence of the Negroes on the general intelligence and morality of the whites is not good. There are those who deny it. I differ with them, and am happy in believing that the majority of my fellow citizens are with me. We are so accustomed to sin in the Negroes (which in them appsars a matter of course,) that our sensibilities are blunted. When we cease to "abhor that which is evil," we shall not long " cleave to that which is good." " First endure — then embrace;" is as true in sober prose as in flippant poetry. Planters will generally confess that the management of Negroes is not only attended with trouble and vexation from time to time, but with provocations to sin. Masters and mistresses of fami- lies have their trials. And the kind of influence which Negroes exert over our children and youth, when per- mitted to associate with them, is well known to all careful and obseiving parents. OBLIGATIONS OF THE CIIURCH. 217 Now we shall defend ourselves from the injuries to our moral and religious character, received through our colored population, by their religious instruction, at least in very large measure. And on the principle or promise of the word of God, "he that waters shall be watered also himself." God bestows his blessing immc diatcly upon those who do their duly. There is also a rebound for good, in benevolent action. The effort to do good, strengthens the principle from which it proceeds. The way to strengthen and increase holiness in the soul is to abound in works of holiness. It is by giving our talents to the exchangers that we gain other talents. By taking in hand the religious instruction of the Negroes, an ample field will be opened for the most vig- orous exercise of the piety and zeal and talents of the church; a great proportion of which is now rusting for want of use. And when it pleases God to give success to our labors, and we see them assuming a higher stand- ard of morals; the current of their opinions turning against ignorance and vice, their appearance and deport- ment becoming more respectable, we shall be favorahly affected ourselves. As the one class rises so will the other; the two are so intimately associated they are apt to rise or fall together; to benefit servants, evangelize the masters ; to benefit masters, evangelize the servants. Much unpleasant discipline will be saved to the churches. The offences of colored communicants against Chris- tian character and church order are numerous, and frequently heinous; the discipline of delinquents is wearisome, difficult, and unpleasant. Excommunications are of frequent occurence : and are usually followed, a short time after, by applications for re-admission. There 19 218 RELIGIOUS INSTRUCTION OP THE NEGROES. will never be a better state of things, until the Negroes ore better instructed in religion, both before and after their reception into the church. The sovh of our scriuints icill be saved. This is the crowning benefit ; the grand and final aim of religious instruction. Where is the church in our land t hat would refuse to have its number of elect ones increased by the addition of these souls ready to perish? Where is the minister who would refuse to have them for the crown of his rejoicing "in that day?" Where is the master who would kepp the cup of salvation from the lips of his own servants? From the success which has attended the preaching of the Gospel in its purity to the Negroes, we infer that the "set time" to favor them has come; and that the Lord will succeed our faithful endeavors with the converting and sanctifying influences of his Holy Spirit. And when we remember their multitudes — the hundreds and thousands of immortal souls that are passing into an eternity for which they are unprrpured ; and when we remember their condition and circumstances in this world, and how much they stand in need of the supports and consolations of religion, who that has a heart to feel can hesitate to forward the work of their religious instruction? " All souls are mine," saith the I,ord, and his glory is promoted as well in the salvation of the soul of an African as in that of any other man of any other country. Without proceeding further, such are the benefits which we should realize in the slave-holding States by the faithful and general religious instruction of the Negroes. OBLIGATIONS OF THE CHURCH. 219 I can conceive of no ground whatever upon which to found an objection to their religious instruction in the free States; doubtless excuses may sometimes be made, but as the)? must arise generally from corrupt sources and be of limited prevalence, I shall pass them by. The benefits arising from their religious instruction have been in some locations so manifest, and must be so obvious to all, more especially indeed to those who have made the character and condition of the Negroes in the free States a matter of serious reflection, that I shall in like manner omit any notice of them. I have now completed this Part of our subject. The obligation? of the church of Christ in the United States to impart the Gospel to the Negroes I trust have been demonstrated ; the excuses and objections to a discharge of those obligations stated and obviated; and the benefits briefly yet sufficiently exhibited. PART IV. Means and Plans for promoting and securing thd Religious Instruction of the Negroes in the United States. CHAPTER 1 . The Church of Christ must be made familiar with the duty and moved to its performance. There is much ignorance, much indifference — indeed, much apathy in the churches on the subject of the religious instruction of the Negroes This people have never been brought up, as it were in a body, and pre- sented to the churches, as a people demanding their prayers and efforts for their salvation. We need an all- pervading light and feeling in the churches on the sub- ject. The work must begin in the house of God. Our first effort therefore must be to bring the spiritual condi- tion and prospects of the Negroes in the United States and our duties toward them, before the minds of Chris- tians. They will then discover what is to be dune, and inquire how shall it be done? I would in this place slate distinctly that I fee no necessity for the formation of associations or societies on an extensive scale embracing States, or even the whole United States, with central boards, appointing agents for the collection of funds and funning auxiliaries, employing and appointing ministers and missionaries, disbursing monies, in a word assuming the entire control 19* 222 RELIGIOUS INSTRUCTION OF THE NEGROES. of the great work. On the contrary I think I see some very strong objections to such a course, especially in the Southern Slates. It is unnecessary to offer these objec- tions to the reader. The impracticability of forming such associations and conducting them with success, set- tles the question. There are no objections to local associations, or societies: formed by the people interested, on the ground itself which they propose to occupy. Such associations, (the one in Liberty Country Georgia is an example,) have done and may do great good, and are always under control of their own members and officers. I conceive that the churches in their respective organized forms are competent to undertake, and to prosecute the work to complete success. They are associations for doing good within themselves. Each denomination has its regular and constitutional organi- zation, and can avail itself of that organization to execute its plans of benevolence. If a denomination chooses to appoint committees or boards and agents under pre- scribed regulations " over this business," there can be no objection ; it is this particular branch of the church acting in its organized capacity still. The various denominations in the Southern Slates, so far as they have taken action on the religious instruc- tion of the Negroes, have done so within themselves, thereby intimating their competency to the work, and expressing the opinion that no other organizations are necessary. The first movemenl, dictated by wisdom, should be to bring the duly before the bishops, elders, and deacons, of all the various denominations of Christians, and through their instrumentality before church members and communities. MEANS AND PLANS. 223 I would respectfully suggest the following as means to this desirable end which have in certain instances been used with success. Let bishops, elders, and deacons, who have both knowledge and interest on the subject, introduce it into their respective church judicatories for consideration and action. Consideration will produce conviction and conviction action. To illustrate ihe matter. At a meeting of a presby- tery a member introduces the religious instruction of the Negroes, in a sermon or resolution, in a report on the state of religion within a particular church or within the bounds of the body. The presbytery enter- tains the subject ; it elicits remark ; it grows i i impor- tance; the members feel that something must be done. Thus introduced it is suggested that they seek for more information, and it is moved that the subject be commit- ted, or some branch of it, to different members to prepare reports, essays, or sermons, or dissertations, that presbytery may know mor-j d. finitely the nature and extent of it. The subject is then divided and members are appointed to prepare on such branches of it as we now mention : "A statistical report of the number of Negroes within the bounds of presbytery ; the number statedly attending public worship on the Sabbath day; and the number of members in the several churches under the care of presbytery." " Their moral and religious condition; and access to the means of grace." " What is done for their religious instruction, — by ministers — by churches — by owners?" ''What kind of instruction is needed ; and the best mode of imparting it?" " Do servants form an integral part of a bishop's charge ; 224 RELIGIOUS INSTRUCTION OF THE NEGROES. and what ought he to do for them ? " " The obliga- tions of churches and of owners to impart the Gospel to the Negioes." '■''The necessity of Sabbath schools and the best plan for conducting them." Othei branches of the subject will suggest themselves. I need not enlarge. These essays and reports, coming in from meeting to meeting will keep the subject before the presbytery, until a conscience is formed, enlightened and active, and then a regular system of efforts will be made from year to year, and the Negroes become the permanent o) e ts of Christian regard. The presbytery will requite its members to devote a part of the Sabbath or some portion of the week to their instruction ; to bring the duty before the church sessions and congregations and endeavor to establish Sabbath schools foi colored children and youth; and to report the number of members, extent and nature of efforts, and the success of them at every regulai meeting of the body. Thus the interest awakened in presbytery goes down to the church sessions and congregations within its bounds, and the whole community is acted upon. And again, through its reports to synod, the subject is intro- duced there, and being remarked, it is urged upon the attention of synod, and the members are impressed, (who form many presbyteries, covering a wide extent of country,) and through the action of synod thousands are affected. Upward the influence go>'s to the General Assembly, and from thence it is caused to flow down again over the length and breadth of the denomination, besides attracting the attention of sister denominations and enlisting them also in the work. MEANS AND PLANS. 225 Substantially the same action may pervade the Baptist, Methodist, and Episcopal denominations, and with equal results. Anolher means of awakening churches will be to publish essays, reports, sermons, and tracts on the subject, and give them a circulation as universal as pos- sible. They will be like the seed which " the sower went forth to sow;" much of it will fall upon good ground all over the country and effects both great and small will be the fruit. And still another means, should it be practicable as well as advisable the particular denomination taking the work in hand, may establish a committee or society to superintend it, having some responsible individual engaged to visit the churches and to assist in establishing Sabbath schools, and to collect funds for the support of missionaries of approved character in places where they may be needed, and circulate information on the best plans for conducting the religious instruction of the Negroes. By some such means as these the churches must be made familiar with the duty and moved toils performance. 226 RELIGIOUS INSTRUCTION OF THE NECROES. CHAPTER II. The ways and means of imparting religious instruction to tho Negroes. Our object should be to communicate the Gospel which bringeth salvation, to t e entire Negro popula- tion of the United States, embracing the old and the young, the bond and free. The Gosp I should be com- municated statedly, as regularly appointed seasons; and these seasons occuringas/rc^Men/Zt/ as possible, at least once a week ; and in an intelligible manner, " for if the trumpet give an uncertain sound who shall prepare him- self for the battle?" The Gospel should be communicated in its fulness, and every necesssary m a rs us d to that end ; such as Sabbath scho > (!■» children and youth, in which adults also may be included. Preaching to entire congrega- tions on the Sabbath ; a id »« plantations during the week ; and where it is possible, holding a weekly lecture. Visiting the sick; attending funerals; performing marriage ceremonies ; maintaining strict discipline in churches; appointing watchmen as assistants to conduct plantation prayers, and watch over the people and report cases of delinquency; and providing in the churches committees of instruction from among tho MEANS AND PLANS. 227 white members to attend to all persons applying for admission, that they be not received without due exami- nation and instruction ; and finally, by plantation instruction. But whi shall communicate the Gospel in this manner to the Negroes? The question admits of an easy answer. We look, first, to ihe ■ ishops of churches. In the . i States, if ihe Negroes have no distinct church organization of their own, and are dependent upon the whites, the ministers under whose influence they fall should make every suitable tffurt to improve their moral and religious condition. Tien is no tie of early association and of sympathy, nor of interest, existing between the whites and the Negroes of the free States; tl e prejudice against color is very strong; the stan- ding in society - ih< charade! and pecuniary resources of the Negroes, have no attractions ; and many ministers find it difficult to get their feelings interested, or to make advances towards them. And what makes the matter worse, is, that frequently the Negroes are inde- pendent in their (leg adation and spiritual necessities, and look upon the efforts of ihe whites in the light of a presumptuous interference with them and their own concerns. In some of the chief towns iherc is a wide field for benevolent effort among this people, and much more ought to be done for them than is done. In the slave States, the chinches and congregations are universally composed of Negroes and whites — of bond and free; and ministeis who are settled over the churches, are or ouzht to be, settled over both classes. Servants are as much a pait of their charge as are children. The churches are composed of households : parents and children, masters and seivants; and ministers 228 RELIGIOUS INSTRUCTION OF THE NEGROES. are in duty bound to watch over the whole ; they are responsible for the whole. And yet how many churches employ their ministers, and never require them to give any attention at all to the Negroes connected with them and for whose religious instruction they are responsible to God ? They come and go from the house of God month after month and even year after year, perfectly satisfied and quiet in conscience, feasting upon the pro- visions of that house, and their dependent servants starving for the bread of life! Yea, more, there are ministers of the Gospel who conceive themselves settled over the whites only, and are contented to have it so, and make their weekly preparations, from one year to another fur them only; and the Negroes, although needing far more their labors, and for whose religious instruction they arc responsible to God, aie passed over! Where such a course of conduct is persisted in, after the light has been communicated for its reproof, it can but be considered monstrous injustice, and an evidence of a most defective, if not spurious Christianity. Ministers settled over churches in the slave States should devote special attention to the colored portion of their charge. They should devote a portion of each Sabbath to regular preaching of the Gospel to the Negroes: and at such time of the day as may be most convenient. They will secure larger congregations on this day than on any other, as it is the day of rest and religious worship. They should, where it is possible, give a lecture to the Negroes, during the week on some evening; and in the country, where this exercise cannot be had, let them substitute, one or two plantation meetings. Such MEANS AND PLANS. 229 meetings may be connected with their pastoral visita- tions to the white families, and thus do good to the entire households. There are ministers who perform their duties in this manner, and thereby secure the warmest affections of their people. They should have in their churches regular Sabbath schools for children and youth and adults, which schools may be conducted by eldeis or deacons, or private members, and occasion- ally visited and catechised and addressed by themselves. The great hope of permanently benefiting the Negroes is laid in Sabbath schools, in which children and youth may be trained up in the knowledge of the Lord. Such schools ought to be connected with every church in the Southern Country ; and with ordinary effort may be kept up and conducted with success from year to year. I am acquainted with schools which have been in exist- ence from seven to nine years, in which youth have grown up and married. Some continue after marriage in the schools, and retaining their interest, bring their little children with them. Those that leave, have their places filled by children that have become old enough to go to school. And thus the schools retain their usual number from year to year. The effect of them has been to increase in a high degree the religious intel- ligence of the people generally ; to benefit their man- ners ; to improve their morals ; elevate their character ; and make them greater respecters of the Sabbath, more regular in their attendance upon the public worship of God ; more mindful of the various duties of life; arid when converted, more lasting and consistent members of the church. If a people are to be instructed orally, let the instruc- tion be communicated to them in early life. It will 20 230 RELIGIOUS INSTRUCTION OP THE NEGROES. then do them most good ; they will learn to use their memories and their reasoning powers and be prepared to profit by the more elevated services of ihe sanctuary. The amount of religious knowledge which may be com- municated orally, can be conceived of by those only, who have made the experiment. We may sometimes witness zeal and effort expended in keeping up in a church a Sabbath school of some fif- teen or twenty white children, while immediately around and in connection with that church there arc perhaps one hundred and fifty, if not two hundred colored children, growing up in ignorance and vice! How large an amount of religious instruction might be com- municated to our colored population in the South, if in every regular place of worship Sabbath schools for colored children and youth could be originated and per- petuated? And how much good, and at how small an expense of time and labor, might numbers of private Christians in our churches accomplish (who now do comparatively, if not absolutely nothing at all,) if they would engage vigorously in schools of this character? A field great and wide is opened in the South for the establishment of Sabbath schools sufficient to employ all our zeal and effort in the good cause. And why may not ministers of the Gospel bring forward and present the claims of this field ? In addition to the regulai Sabbath schools now recom- mended, ministers of churches ought to have stated seasons for the gathering together of all the colored members, that they may form a more intimate acquaint- ance with them ; and hold a conference of prayer and exhortation, at which time suitable instruction in Chris- tian doctrine and duties may be communicated to them. MEANS AND PLANS. 231 This is surely of great importance. For whatever pains may be taken to instruct candidates for church membership, the almost universal practice is to leave them to themselves after they become members, and no further efforts are made to advance them in knowledge. This is a great, a serious erroi. They require as much Instruction after admission to the church as before. At the seasons now spoken of let the colored children of the church and congregation be assembled by the pastors, for catechetical instruction ; let them be thus assembled as often in the year as is convenient. It is the duty of pastors to "feed the lambs;" nor should Sabbath schools ever be made a substitute with pastors for these catechetical exercises with the children and youth of their charge. Ihcy are to instruct, them and become acquainted with them, as lambs of their jloclc ; they are to teach the children to look up to them as- their spiritual guides and rulers. The judgment and experience of the churches have approved and recom- mended and established these exercises for children and youth in all ages. If ministers are bound to assemble the white children, they are equally bound to assemble the colored children. This is the duty in churches of all denominations, especially in those denominations which hold to infant 7ncmbership — the original and only constitution which God has given to his church on earth, in regard to its members — believers, together ivith their infant chilelren. There are some churches in which the infant children of colored members are regularly acknowledged by the rite of baptism, and their baptisms are recorded and preserved. The Episcopaleans are most faithful in this duty. But it cannot be disguised that there are very 232 RELIGIOUS INSTRUCTION OF THE NEGROES. many churches in which the duty in respect to the Negro children, (however strictly it may be attended to in respect to the white children,) is wholly neglected; and for what reason it is impossible to say. Such churches lay themselves open to the charge of inconsistency, as well as want of proper regard for their colored mem- bers, and by their neglect lose the opportunity of secur- ing a greater amount of interest in, as well as of instruction for, their children. It is the du'y of these churches to have the infant children of all their colored members brought forward and baptized and enroled, and the children taken under the care and faithful instruc- tion of the pastors ; and where the duties of pastors and churches are properly fulfilled, the effects will be of the happiest kind. The churches will present an example to the world of consistency, unity, purity, and success. Pastors should attend the funerals which occur in their colored congregations and particularly in their colored membership. They are children of affliction and sorrow as well as other?, and need as much the conso- lations of religion, and the sympathies of Christian ministers and friends. It is cold, heartless, senseless heathenism that neglects death, and yields no balm to the wounded soul. But it is Christianity that invests that event with importance and comes to wipe away the tears of sorrow and bind up the broken heart. Our Lord never neglected the poor in their affliction; and no servant should be above his Loid. They should also solemnize their marriages; and at their own homes and at such times as may best suit their convenience, for like the rest of mankind, they like to see their friends in their own houses, and give them on such joyous occasions, the best entertainment they can MEANS AND PLANS. 233 afford. Some ministers are in the habit of requiring for their own convenience, the people to appear and be married at the church. The consequence is, they are called upon very seldom; the people contrive to have their marriages solemnized at home. Church marriages are not more popular with the lower than with the higher classes in society. The formal solemnization of their marriages is of great importance if their improvement in morals and religion is the object sought after. The effect is to ele- vate and throw around the marriage state peculiar sacredness. It is rendered " honorable in all." Poly- gamy and licentiousness are rebuked and overthrown. Masters protect families more, and make greater efforts to preserve them from separation. That very great reforms can be made among the Negroes, in the sacredness and perpetuity of their mar- riage relations, admits of no question. The experiment has been tried and proven. Another duty required of ministers is that they attend with their sessions punctually and diligently to the discipline of colored members. Their discipline amounts to nothing at all in some churches, being left almost if not altogether to their colored watchmen ; while in other churches it is most shamefully neglected. Cases are reported, (docketed or not as it ma}/ happen,) summarily disposed of, or deferred from time to time, until they are forgotten and never acted upon, or called up when it is too late to do any good. Ministers with their sessions should feel in duty bound to take sufficient time and exercise sufficient patience, and never let cases accumulate on hand, but promptly dispose of Ihem when they are in possession 20 • 234 RELIGIOUS INSTRUCTION OF THE NEGROES. of all the necessary facts and testimony. The Negroes stand as much in dread of church censures as any other class of members, and discipline punctually and effi- ciently executed produces the most desirable results. Ministers with their elders and deacons should see to it that committees of instruction be appointed of the best members, not excluding thenselves, to attend to inquirers, and suspended and excommunicated mem,' bers. The committee should be distributed at different points in the congregations so as to suit the convenience of the Negroes, that they may not have too great a dis- tance to walk for instruction. The churches also may make a rule to receive no person for examination for church membership, or for le-admission, who does not come recommended by some one of the committee. I would add once more, that ministers should endeav~ or to awaken their church members especially masters and mistresses, to the great duty of affording suitable instruction to the Negroes. They will necessarily be obliged to preach on the subject; and to converse on it in private. They ought not to be satisfied with preaching and conversing, but suggest plans and put the people upon an active dis- charge of duty and recommend and if necessary assist them, in establishing plantation instruction, in the way of weekly schools, and evening prayers. The work of religious instruction lies neglected in many a region of our country for no other reason than that those to whom the people look for guidance, are silent and inactive. Is it said that this is imposing a great amount of labor on ministers, in addition to their care of the other class in their churches? Be it so. Is it imposing a single thing more than what ought to be done for the MEANS AND PLANS. 235 Negroes? And are not ministers called in the Scrip- ture, " laborers ? " What else have they to do, who undertake pastoial charges, but to attend faithfully to them? If they find they have undertaken too large a charge let them seek a smaller one and give place to some one more able to fill their station. If this be im- possible, let them endeavor to procure assistants. If the people will grant none, then make a proper division of time and efforts between both classes. Do something — almost any thing is better than the dead calm of indifference and idleness. We are to look in the second place, to ministers of the Gospel, employed as missionaries to the Negroes. There are extensive regions of country in the South and South-west, especially those bordering upon river courses and embracing river bottoms, and the most fertile lands, which are inhabited by a dense population of Negroes and by a small population only of whites, (which, indeed, is almost wholly withdrawn in the sickly season of the year.) Such regions, if ever to be sup- plied with the Gospel, must be supplied through the instrumentality of missionaries. The missionaries should be Southern men, or men no matter from what country, yet identified in views, feel- ings and interests with the South, and who possess the confidence of society. Such missionaries better under- stand the civil condition and relations of the Negroes and their general circumstances, and are better qualified to preach the Gospel to them. Men who feel that they cannot preach the Gospel to their fellow men, unless they are in some particular civil condition, and to bring them into that condition is with them more necessary than to bring them to Christ; 236 RELIGIOUS INSTRUCTION OF THE NEGROES. and upon which all their preaching and teaching must have a bearing to be in their estimation of any benefit; are the most unfit men in the world to come among us. Because they are, in the first place, dangerous to the peace and order of the country ; and in the next place r are ignorant of the first principles of Christianity which is a religion adapted to mankind in all their various conditions, and is primarily intended to secure the salva- tion of the soul. Men of this stamp are always restless, fault-finding, impatient, unsuccessful ministers. I have known such obtain settlements in the South, but remain in them not long. They have left fields of great extent for missionary and ministerial labor, and have become wandering stars through one free State after another and finally settled in obscurity. Some of them having sold their servants and lands, and gathered all together, have shaken the dust off" their feet, and become warm opponents of slavery ; but have found no more peace than before. Such ministers have mistaken their own case. Their difficulties are not external, they are inter- nal. The Southern people are, therefore, perfectly right in requiring missionaries of proper character, and not more with a view to their own peace, than to the profitable instruction of the Negroes themselves. Such individuals as would come under the garb of ministers and inculcate insubordination, and while they say to owners, "art thou in health my brother?" aim direct yet covert blows at their peace and prosperity, if not their very existence, are incendiaries of the worst order and for whom the laws provide very summary justice? To supply the wants of the Negroes in the Southern States, large numbers of missionaries are required, but where shall they be obtained, and how shall they be MEANS AND PLANS. 237 supported ? Both melancholy questions, for they admit of no satisfactory answer. " The harvest truly is plen- teous, but the laborers are few ; pray ye therefore the Lord of the harvest that he will send forth laborers into his harvest." Such is our Lord's command. We have not missionaries in sufficient numbers to supply the des- titute white population; we have churches able in part, if not altogether able, to support their own ministers, which find it difficult to obtain them. Yet, as in the business world, if a demand is created for an article it will shortly be produced to the extent of the demand, so is it in the religious world. If a demand for missiona- ries be created, a supply will be obtained. The experi- ence of the church in other fields of missionary labor has demonstrated the fact. We may, therefore, proceed to show how missionaries to the Negroes may be employed and sup-ported and this may be the direct mode of finding out where they are to be procured. By domestic missionary societies; which exist in, perhaps, all the denominations. The funds which are contributed in the churches and by individuals, may be judiciously applied to the support of missionaries to the Negroes, as well as to the whites, and for the support of ministers in feeble churches, to which numbers of Negroes are attached. The particular denomination employing missionaries through its own society will be responsible for the same. Missionaries are now under the employ of such societies in the South. By presbyteries, associations, conferences, and con- vocations, without the agency of ar.y society. The contributions are taken up in the churches and collections made by order of the church judicatory acting 238 RELIGIOUS INSTRUCTION OF THE NEGROES. in the premises, and it appoints and is responsible for the missionaries. Some presbyteries and associations adopt this plan, and it succeeds very well. There are but few, indeed, of our church judicatories which could not, with suitable effort, support at least one if not more missionaries to the Negroes in such parts of their bounds as may need them. By one, or more churches uniting their contributions. Some churches, which for the wealth they contain, and the large annual income of their members, are of themselves abundantly able to support a minister for the white part of the congregation, and a minister for the colored pari. And where the labor of attending to both classes is too great for one minister, they ought to have another. There are churches in no inconsiderable num- bers, having a net income of from fifteen to fifty, and from fifty to eighty thousand dollars reckoning in mem- bers of the churches and congregations, and yet which give from five hundred to a thousand dollars for the sup- port of one minister only; and that minister having within reach, from fifteen hundred to three thousand Ne- groes ! — Surely the spiritual wants of the Negroes, should be attended to. Two or more churches, of one or more denominations contiguous to each other, might unite and support a mis- sionary to the Negroes connected with them ; and the expense would be comparatively light upon each. By one or more planters, employing and supporting a Missionary for their own people. There are some planters, and some estates, whose immense incomes warrant the employment of a religious instructor from year to year. For example, there are net incomes, realized by individual proprietors, and by MEANS AND PLANS. 239 estates, varying from ten to thirty thousand dollars, out of which there is not contributed for the religious in- struction of the Negroes, and I mean their own Negroes, over twenty -five ox fifty dollars, or perhaps one hundred) and from some of these large incomes, not one cent ! And the Negroes, whose labor is thus profitable, are in want of the word of life ! On such large plantations, as a mere matter of gain, a religious instructor should be employed. By planters in the same neighborhood uniting, the support of a missionary is rendered light. Fix the sal- ary of the missionary at five hundred dollars; and ten planters at fifty dollars each, will pay it. The board of the missionary if he be a single man might be given to him by the different families; or locating with his fami- ly in some central point, by presents of provisions, his living might be made cheap. The missionary thus em- ployed could visit every plantation once in two weeks, catechise the children and preach to the adults, besides meeting all the plantations on the Sabbath, either at one or more stations, and in like manner carry forward his work of preaching and catechising. I am persuaded that this is one of the most economi- cal and successful plans of planters' supplying their peo- pie with adequate religious instruc'ion. They employ the men; they know their character and qualifications; they regulate their operations ; they control every thing. We are to look in the third place, to oivncrs themselves, to communicate the Gospel to the Negroes. Pious owners are intended ; we cannot expect the duty to be performed by those who are not pious. Should both heads of the household be pious, so much the bet- ter; if one only, whether it be the master or mistress, much may be done. 240 RELIGIOUS INSTRUCTION OF THE NEGROES. [1] The owner should impress upon his people the great duty of attending public worship on the Sabbath, and should use every proper effort to induce them to do so. Frequent conversations with delinquents will have a good effect ; and where it is necessary, suitable clothes should be given for the purpose. [2] He should also, where a Sabbath school is con- ducted in his neighborhood, make all the children and youth attend punctually. To secure this end, let them be given in charge of some responsible person on the •plantation on Sabbath morning to take them to church. In the absence of the owner or manager, let the driver be instructed to send the children. As they are careless with their clothing, and as parents neglect frequently to wash and to mend for them, it would be well for owners to supply the children with a suit to be worn only on the Sabbath, which might be kept either by parents or given in charge of some careful person. {3] The plantation should be brought under religious influences, and the physical condition of the people be improved. The owner, in order to success in the religious instruction of his people, must in all his intercourse and treatment of them exhibit the spirit of religion ; other- wise his people will have no confidence in him and no respect for his efforts. Let him begin with the improvement of their physical condition. Let him furnish them with convenient and comfortable houses ; properly partitioned off, and well ventilated, and neatly whitewashed, and sufficiently largo to accommodate the families resident in them; and furnished with necessary articles for house hold use. MEANS AND PLANS. 241 Each house should also have a small lot for a garden, poultry yard, apiary, and other purposes, attached to it. Independent of this lot, the families should have cs m uch ground to plant fur themselves during the year as they can profitably attend ; and also the privilege of raising poultry and hogs ; indeed every privilege and oppor- tunity allowed them to make themselves comfortable and to accumulate money. The greater the interest which they have at stake on the plantation, the greater security for their good behavior, and the greater pros- pect of their moral improvement. I know plantations upon which industrious men im- proving their opportunities, sell during the year poultry, stock, and produce of their own raising, to the amount of thirty, fifty, and a hundred dollars. The clothing of the people, both adults and children, should be attended to, and a proper care of their clothing required of all. Habits of neatness about their houses and lots, and personal cleanliness, should be insisted on. The provisions of the plantation should be sound and good and abundant, and as various as the means of the planter will allow. The labor just ; securing the interest and prosperity of the plantation, and yet leaving the laborers fresh and vigorous in life and spirits. They should also have sufficient time and time in its proper season allowed them to work their own crops. The motto should be "live and let live." Punishments should be inflicted upon those proven guilty, (neither in anger, nor out of proportion to the offence,) with as little resort to corporal chastisement as possible. Confinement and deprivati >n of privileges may be substituted, as well as other modes. Offences against 21 242 RELIGIOUS INSTRUCTION OP THE NEGROES. each other, against the laws of God and good neighbor- ship with other plantations, should be punished as well as against the authority and interest of the owner. While punishments should be justly meted out, so ought also rewards. And the rewards should be such as consists with the means of the owner. A familiar acquaintance with the character and circumstances of each servant will enable the owner to judge what kind of rewards would he most agreeable and advantageous. There are many, who in their government, very much neglect the fact that while they are " a terror to evil doers/' they should also be "a praise to them that do well." The sick should be strictly attended to. But impositions from cases of feigned sickness, as strictly guarded against. Religion is no hiding place for laziness and deceit. The owner should, furthermore, inquire into and regulate and restrain the conduct of the people toioards each other : teach them propriety of behavior, civility, kindness, justice, virtue ; and punish overt acts of iniquity committed between themselves. Cursing and swearing; breaking the Sabbath ; quar- reling and fighting; lying and stealing; the oppression of the weak by the strong ; neglect of children on the part of parents, or of parents on the part of children, or the neglect of one head of the family towards the other; neglect of the aged and sick ; cruel acts towards dumb beasts ; adultery and fornication ; yea, all sins and improprieties existing among them should be observed and corrected. The feeling of some that they may do and live among themselves just as they please, if they will only do their work, belongs neither to humanity nor Christianity. MEANS AND PLANS. 243 There should also, be a house erected or some suitable room, always at command in the evening and on the Sabbath day, for a place of worship for the people on the plantation. What they familiarly call " the prayer house." Let there be a desk or stand for the books and lights, and good scats with backs, and sufficient room. Let it be a comfortable place, in winter as well as in summer; and the style of its fixing up. such as will indicate a respect for religion and religious people. In this prayer house, the evening prayers of the planta- tion ; the plantation Sunday school ; and the regular services of missionaries or ministers, may be conducted. It certainly, to say the least, looks most unfavorable for the character of owners, to go upon their plantations, — some of them extensive, in fine order, weil filled up with houses of all kinds and for all purposes, and not even a small room appropriated to religious uses! The Negroes are crowded into one of their own houses, too small for their accommodation, on which account many do not attend prayers; and should the minister or mis- sionary come, he is taken into some out house, prepared for the occasion, badly seated and cheerless at best ; or the Negroes are taken into the house of the owner, where they are not sufficiently at home to be at ease. God has no tabernacle to dwell in on such planta- tions; and the Redeemer has not where to lay his head! It is the duty of every Christian master to see that his people are accommodated with a place of worship. A neat little chapel, with its tower or steeple and bell, while it is an ornament to a plantation, gives an air of stability and sobriety to it, awakens religious associations in the minds of the people, and produces the best of influences. 244 RELIGIOUS INSTRUCTION OF THE NEGROES. [4] The owner must undertake the religious instruction of the people, himself. As our hope of permanently benefiting any people by religious instruction, lies in bringing children and youth statedly and constantly under it, the owner must collect his Negro children, and with some suitable book, carry forward their instruction from year to year. Let them be collected into a school, and taught for a short time daily, or twice or three times during the week, or on Sabbath evening; either by himself, his wife, or some member of the family. The children being required to come with clean faces and hands, their hair combed, and clothes in good order, and to behave quietly, and be at- tentive and obedient, soon relish the exercise and improve under it in disposition, manners, appearance, intelligence and morality. The master thus early becomes acquainted with the tempers and characters of the children and takes them thus early under discipline, and much trouble is saved in after life. Viewed merely as auxiliaries to plantation order and discipline thny are of the first im- portance. The effect of these schools upon parents also, is highly beneficial. They feel grateful for the pains taken by their owners with them, and exhibit grat- ification and pride in their improvement. They endeavor also to fulfil their own duties to them better. Having thus taken the children under instruction, he must not omit the adults. With these he can meet every evening, or as frequently as possible in the prayer house. At the ringing of the bell, let teacher and people be punctual, and the exercises ■pointed and short. For example a portion of scripture read, with a few leading questions asked which will serve to keep up their attention, and a remark or two founded MEANS AND PLANS. 2 ■^A^&cv ^/VCS^ I I; ; S£iigiM* rap PNP SflRrW;:**