{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_32698/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_32698","id":"gutenberg_32698","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/32698","summary":null,"tags":["African Americans -- Religion","Category: History - American","Category: History - Religious","Category: Religion/Spirituality"],"text":"Produced by Bryan Ness, Richard J. Shiffer and the Online\nDistributed Proofreading Team at https://www.pgdp.net (This\nfile was produced from images generously made available\nby The Internet Archive/American Libraries.)\n\n\n\n\n\n[Transcriber's Note: Every effort has been made to replicate this text\nas faithfully as possible, including obsolete and variant spellings and\nother inconsistencies. Text that has been changed to correct an obvious\nerror is noted at the end of this ebook.]\n\n\n\n\nTHOUGHTS\n\nON\n\nTHE RELIGIOUS INSTRUCTION\n\nOF\n\nTHE NEGROES OF THIS COUNTRY.\n\n\n\nBY WM. S. PLUMER, D.D.\n\n\n\nSAVANNAH:\n\nEDWARD J. PURSE, PRINTER,\n\nNo. 102 Bryan-Street--Up Stairs.\n\n1848.\n\n\n\n\nMany centuries ago, a holy seer said, \"Ethiopia shall soon stretch out\nher hand unto God.\" In view of the fulfilment of this prophecy, the\nroyal bard called for a song of universal praise. The words next\nsucceeding this prediction are, \"Sing unto God, ye kingdoms of the\nearth: O sing praises unto the Lord.\" The writings of Jeremiah inform us\nwho the Ethiopians were, when he speaks of them as contra-distinguished\nfrom the rest of the race by their colour, as the leopard is from the\nrest of the feline tribe by his spots.\n\nThe first step in the providence of God towards an amelioration of the\nspiritual condition of the negro race was their dispersion among other\nraces of mankind. This work, both cruel and bloody, had not been\ncompleted, when Christian philanthropy, ever vigilant, sought them out\nin bondage, and bore to them the cup of divine consolation, which the\ngospel offers to all, and especially to the sons of sorrow. As early as\nthe year 1732, the United Brethren commenced missions to the negroes in\nthe Danish West Indies, viz., St. Thomas, St. Croix, and St. Jan. In\n1754 they began their labours in Jamaica: in 1756 in Antigua: in 1765 in\nBarbadoes: in 1775 in St. Kitts: in 1790 in Tobago. In 1735 they began\ntheir labours among the free negroes of Surinam, and in 1736 they\ncommenced a mission in South Africa. The same zeal led the same people\nto labour amongst the slaves at and near Paramaribo. One mission was at\nParamaribo and one at Sommelsdyke.\n\nThe difficulty of establishing the first missions among the negroes can\nscarcely now be conceived. This difficulty was neither blindly\ncontemned, nor timidly feared. With a zeal which Christ knows how to\nreward, \"two of the Brethren at Hernhutth offered to sell themselves as\nslaves, should they find no other way of obtaining an opportunity of\ninstructing the negroes.\" In almost every instance some ignorant or\nviciously disposed persons chose to misunderstand and misrepresent the\nobject and tendency of this missionary labour; and thus at first\nopposition was frequently violent. But in every case this hostility was\nfound to be unreasonable and died away. Thus in St. Thomas through the\nbitterness of some, of whom better things might have been expected, the\nmissionaries were at one time imprisoned for fifteen weeks; but soon\nafter the governor and most of the planters on the island were\nconvinced, by experience, that the instruction of the negroes in the\nprinciples of religion, instead of impairing, promoted the interests of\ntheir masters; and therefore they were pleased to see their slaves\nattend on the preaching of the gospel. Thus also in St. Croix, when a\ndangerous plot was discovered among the slaves, who had bound themselves\nto murder all the white people on the island in one night, certain\nmalicious persons reported, that some of the negroes baptised by the\nmissionaries were concerned in this conspiracy; but their ignorance was\nsoon vindicated by the criminals themselves. As long as the disturbances\nlasted, the Brethren by the governor's advice, omitted the large\nmeetings of the negroes; and when he authorized them to begin them\nagain, he and some other gentlemen were present and encouraged the\nnegroes in their attendance. On another occasion when an order was\nissued that no negro should be seen on the streets or roads after seven\no'clock in the evening, he made a regulation that such negroes as had\nattended the meetings of the Brethren, and could produce a certificate\nto that effect, signed by their teacher, should pass unmolested by the\nwatch. Such was the confidence the governor placed in the missionaries,\nand the slaves under their care.\n\nIndeed it has invariably occurred in the missions to these people that\nthe planters have perceived the good effects of their labours on the\nslaves, and found it in every respect best to have the gospel preached\nupon their estates. While on this general subject, it may be proper to\nassert what none will or can with truth deny, viz., that no class of\nnegroes well instructed in Christianity, and connected with churches\nunder the care of white pastors, have ever been engaged in any\ninsurrectionary disturbances. Thus the poor, miserable fanatic, who a\nfew years ago headed a band of drunken murderers in one of the counties\nof Virginia, was not himself a member of any Christian church; nor had\nhe any follower who had ever received sound and systematic religious\ninstruction; or was connected with any church having a white man for a\npastor or teacher. So also in reference to the plot of 1822 in\nCharleston, S.C., the coloured members of the Methodist Episcopal Church\nwere by report accused of some participation. But the Hon. Charles\nCotesworth Pinckney, Lieutenant Governor of the State, and himself not a\nMethodist, in his address before the Agricultural Society of South\nCarolina, says; \"On investigation it appeared that all concerned in that\ntransaction, except one, had seceded from the regular Methodist Church\nin 1817, and formed a separate establishment, in connection with the\nAfrican Methodist Society in Philadelphia; whose Bishop, a coloured man,\nnamed Allen, had assumed that office being himself a seceder from the\nMethodist Church of Pennsylvania. At this period, Mr. S. Bryan, the\nlocal minister of the regular Methodist Church of Charleston, was so\napprehensive of sinister designs, that he addressed a letter to the City\nCouncil, on file in the Council Chamber, dated 8th November, 1817,\nstating at length the reasons of his suspicion.\"\n\nIn proof of the importance of Christianizing the negroes, even in a\npolitical point of view, it is not unworthy of notice, that soon after\nthe commencement of the war between England and France during the last\nquarter of the last century, the governor of Tortola received\ninformation, that the French inhabitants of Guadaloupe meditated a\ndescent on the island. He immediately sent for Mr. Turner, the\nsuperintendant of the Methodist Missions in Tortola and the other Virgin\nIslands, and having informed him of this report, added that there was no\nregular force in the colony to defend it against the enemy, and that\nthey were afraid to arm the negroes unless he would put himself at the\nhead of them. Mr. Turner was sensible that such a step was not properly\nwithin the line of the ministerial office; but considering that the\nIsland was in imminent danger, that if it were conquered by the French,\nthe religious privileges of the negroes would probably be lost, and that\nthe war on their part was purely defensive, he consented to the\ngovernor's request, and was accordingly armed with the negroes. About a\nfortnight after, a French squadron made its appearance in the bay; but\nbeing informed, it is supposed by some emissaries, of the armed force on\nthe Island, it abandoned its design and retired. Soon after this the\nGovernor-general of the Leeward Islands sent an order to the Methodist\nMissionaries to make a return of all the negroes in their societies who\nwere able to carry arms. The return was accordingly made; and a great\npart if not the whole of them were armed for the defence of the several\nIslands. Such was the confidence the Governor-general had in the loyalty\nof the missionaries and their flocks. Let these facts suffice,\nespecially as there are none on the other side, respecting the safety of\nteaching the negroes to know and love God.\n\nAnother great difficulty, which the Brethren met in their missions among\nthe negroes was the unhealthiness of the climate. Thus many of them\nscarcely arrived on the islands, when they were attacked by diseases,\nwhich in a short time put a period to their labours and their lives.\nThus from the commencement of the mission in the Danish Islands in 1732\nto the year 1766 (or in thirty-four years) no fewer than sixty-six\nBrethren and Sisters died in St. Thomas, St. Croix and St. Jan. But\nthough the mortality was so great, it is surprising with what\ncheerfulness others came forward to fill the ranks of those, who had so\nprematurely fallen. Bishop Spangenburg informs us, that on one occasion\nwhen it was made known to the congregation at Bethlehem in Pennsylvania,\nthat five persons had died within a short time on the Island of St.\nThomas, no fewer than eight Brethren voluntarily offered, that very day,\nto go thither and replace them. Disease and death as they did not\ndishearten them, so neither ought they to dishearten us in this work,\neven if they stared us in the face.\n\nThe Brethren had often great difficulties, with regard to the marriages\nof slaves, even after their baptism. When a planter in the West Indies,\nfor instance, died in debt, his slaves and other property were sold at\nauction; and in these cases, part of the negroes were frequently\npurchased by proprietors from other islands, by which means it not only\noften happened that parents and children, but husbands and wives were\nforever parted from each other. How to act in such circumstances, the\nBrethren were at first quite at a loss, and they appear for some time to\nhave prohibited the converts from contracting another marriage,\napprehending this to be inconsistent with the principles of\nChristianity. Now, however, though they do not advise, yet neither do\nthey hinder a regular marriage with another person, especially if a\nfamily of children, or other circumstances, seem to render a helpmate\nnecessary.\n\nThe course of the English Baptist Missionaries in the east, on the same\nsubject, may properly be here stated. Among the trials which their\nconverts had to endure, their situation in respect to marriage was not\nthe least considerable. In some cases the converts were obliged at the\ntime of their conversion to forsake their homes, their friends, and even\nthe wife of their bosom, nor would she afterwards have any\ncorrespondence with them, or if willing herself she was forcibly\nprevented by her relations. By this means they were to all intents and\npurposes reduced to a state of widowhood, and were in no small danger of\nfalling into sin. It therefore became a question among the Missionaries,\nwhether it was not lawful for a person in such circumstances to marry a\nsecond wife, while the first was still living, after he had in vain\nemployed all possible means to induce her to return to him and not being\nable to recover her, had taken some public and solemn measures to acquit\nhimself of the blame. This question they at length resolved in the\naffirmative. A decision involving the same principles, as those referred\nto in the case of the removal or estrangement of a husband or wife was\nhad in the Synod of North Carolina at its sessions at Salisbury in the\nyear 1827, whereby it was declared that the wife of a member of the\nchurch being sold to the far south-west, and having herself married\nagain, the husband was at liberty to marry again.\n\nNotwithstanding the difficulties before stated and many similar ones,\nthe Great Head of the Church greatly blessed the labours of the\nBrethren; so that in 1833 they had in the Danish Islands 7 settlements\nwith 36 missionaries, and 9435 negroes, of whom about 4000 were\ncommunicants. In Jamaica, 7 settlements, 20 missionaries, 5146 negroes,\nof whom 1478 were communicants. In Antigua, 5 settlements, 23\nmissionaries, 14,362 converts, and 5442 communicants. In St. Kitts, 3\nsettlements, 10 missionaries, 5035 converts, and 1137 communicants. In\nBarbadoes, 2 settlements, 6 missionaries, 1374 converts and 282\ncommunicants. In Tobago, 1 settlement, 4 missionaries and 253 in the\ncongregation. In Surinam, after 99 years labour, they had 1 settlement,\n16 missionaries, 3353 converts and 1200 communicants. In South Africa,\nafter labouring 98 years but with a long interruption, they had 6\nstations, 38 missionaries, 2963 converts and 1043 communicants. They\nhave also one settlement in Paramaribo, and one in Sommelsdyke. The\ngeneral summary view of these missions then gives us about thirty-five\nstations, one hundred and fifty missionaries--having in their\ncongregations and under catechetical instruction about forty-two\nthousand souls, most, if all of whom profess conversion, and have been\nbaptised--of whom about fifteen thousand are communicants. These\nstatistics come down only to the year 1833. Since that time most of the\nmissions have had great success, but we have not complete statistics at\nhand.\n\nIn the foregoing statements, one fact of great importance is brought to\nlight, viz.: that the gospel, as dispensed by the Moravians, has, other\nthings being equal, been more successful among slaves than among free\nnegroes. So that the civil condition of these people cannot be pleaded\nagainst an honest discharge of our duty to them.\n\nThough the United Brethren need the testimony of no man to the\nimportance and utility of their labours; yet as the authority of Bryan\nEdwards, Esq., may have some influence with persons of a certain\ndescription, who are prejudiced against missionary exertions in general,\nwe shall here subjoin a short extract from the work of that writer: \"It\nis very much,\" says he, \"to the honour of the legislature of Antigua\nthat it presented to sister islands the first example of the\namelioration of the criminal law respecting negro slaves, by giving the\naccused party the benefit of trial by jury, and allowing in case of\ncapital conviction, four days between the time of sentence and\nexecution. And it is still more to the honour of Antigua, that its\ninhabitants have encouraged in a particular manner, the laudable\nendeavours of certain pious men, who have undertaken, from the purest\nand best motives, to enlighten the minds of the negroes, and to lead\nthem to the knowledge of religious truths. In the report of the lords of\nthe committee of council on the slave trade, is an account of the\nlabours of the society known by the name of the Unitas Fratrum, commonly\ncalled Moravians, in this truly glorious pursuit; from which it appears\nthat their conduct in this business displays such sound judgment,\nbreathes such a spirit of genuine Christianity, and has been attended\nwith such eminent success, as to entitle its Brethren and missionaries\nto the most favorable reception from every man, whom the accidents of\nfortune have invested with power over the poor Africans, and who believe\n(as I hope every planter believes) that they are his fellow-creatures,\nand of equal importance with himself in the eyes of an all-seeing and\nimpartial Governor of the Universe.\"--_Edward's History of the West\nIndies. Vol. 1, page 487. Fourth Edition._\n\nIn the autumn of 1786 the Rev. Dr. Coke, accompanied by three other\nMethodist preachers, destined for Nova Scotia, sailed from England for\nthat country, but after being ten weeks at sea, the violence of the\ngales, a leak in the ship, and apprehensions of the want of water,\nforced the captain to change his course, and bear off for the West\nIndies. Having landed on the island of Antigua, the Dr. and his\ncompanions resolved, that, instead of proceeding to the original place\nof their destination, they would attempt to begin a mission on this and\nsome of the neighboring islands. Of these establishments we shall now\ngive a short account.\n\nIn the course of their labours the Methodist Missionaries established\nmissions among the slaves in Antigua--in Dominico--in St. Vincents--in\nSt. Kitts--in St. Eustatia--in Nevis--in Tortola and the Virgin\nIslands--in Jamaica--in Barbadoes--in St. Bartholomews--in Grenada--in\nTrinidad--in St. Thomas--in New Providence--and the other Bahama\nIslands. In these labours the Methodists often met with little\nencouragement. Thus in Nevis many of the most opulent planters at first\nopposed the design, from an apprehension that it would introduce a\nspirit of insubordination among the negroes. Hence for a considerable\ntime they would not permit the Methodists to have access to the slaves\non their estates; and when some at length ventured to invite them, they\nobserved the utmost caution in their manner of proceeding: and in some\ninstances, the missionaries, after having preached a few times, were\ndiscarded, without being informed of any reason for such a singular mode\nof treatment. They were rarely however without employment. When\ndismissed from one plantation they were solicited to visit others, and\nafter a short season were treated in the same manner as they had been\nbefore.\n\nIn Jamaica, matters were still more unpleasant. A number of the white\npeople at Kingston, soon after the opening of a chapel became so riotous\nthat it was impossible in the evening to meet for the worship of God in\npeace, both the preacher and hearers being often in danger not only of\nmischief, but of losing their lives. Mobs and riots were raised against\nthe missionaries. Their chapel was presented as a nuisance. The chapel\nwas stoned--its gates were torn down. Similar outrages were committed at\nMorart Bay about 30 miles from Kingston. Opposition rose even higher,\nand the Assembly of Jamaica began the work of legislative persecution\nand carried it on with great zeal, but not being supported by the Crown,\nthey were not able to accomplish all their purposes, though much\ninconvenience and even suffering followed. This opposition has\ncontinued, until within the last twelve or fifteen years, against the\nlabours of these people, notwithstanding the law was fairly on their\nside. Yet were they not disheartened so as to abandon a field, where God\nhad been with them from the first. And now we can all see how a gracious\nGod has overruled all these things for good. The Anniversary of the\nWesleyan Missionary Society in 1834 was attended with an unusual degree\nof thankfulness on account of the cessation of this opposition and the\nreadiness of the people to hear the word of God.\n\nWhat has been the entire success of their labours up to this date is not\nknown. But in 1811, twenty-five years from the commencement of the first\nmissions in the Islands, there were 27 missionaries, and between 11,000\nand 12,000 converts. That the number both of missionaries and converts\nhas been more than doubled since that time is at least very probable.\n\nIn reference to the good effects of these missions, one, who may be\nregarded both as a competent and credible witness says: \"Among the\nmembers of the Methodist societies in the West Indies, there are not a\nfew, we hope, who are sincere converts to the Christian faith, though we\nfear there is a considerable tincture of enthusiasm among them. All of\nthem so far as is known fulfil with propriety, the relative duties of\nlife, even their own masters being judges, or if any occasionally\ntransgress the rules of morality, they are excluded from the connection,\nat least after neglecting due reproof. They have abandoned the practice\nof polygamy, the besetting sin of the negroes; and the fatal influence\nof Obeah or witchcraft, which is often productive of the most terrible\nmischief, among the slaves, is effectually destroyed wherever\nChristianity prevails. As a proof of the general good conduct of the\nconverts, it is not unworthy of notice, that when an office which\nrequires trust and confidence becomes vacant, such as that of a\nwatchman, it is a usual practice with the planters and managers to\nenquire for a religious negro to fill it. Indeed in Antigua, Nevis,\nTortola and St. Vincent's, the proprietors of estates, and the other\ninhabitants, are so fully satisfied with the conduct of the\nmissionaries, and so sensible of the political, as well as moral and\nreligious advantages resulting from their labours, that they entirely\nsupport the missions in the island by their voluntary contributions.\"\n\nThe London Missionary Society has also laboured in this field to a\nlimited extent. In 1807 they established a mission on the river Demarara\nin Surinam, in South America. This mission from the first was\nencouraging. Many attended the preaching. Many came asking in the\ngreatest earnestness, the way of salvation. The intemperate were\nreformed, and \"some whom the whip could not subdue for years, the gospel\nsubdued in a few months.\" Prejudice and opposition here were never\nviolent and soon gave way. A place of worship was soon erected, at which\nnot less than 400 generally attended. A credible witness says: \"Perhaps\na more attentive congregation was never seen.\" Ungodly men testified to\nthe good effects of this work. They declared what every Christian would\nexpect, viz.: that the reception of the gospel made the indolent,\nindustrious, the noisy, quiet, the rebellious, obedient, the ferocious,\ngentle. The great promoter of this mission was a rich planter, whose\nname was Post, and to whom it occurred as it often does to others, that\nhis labours and expenditures seemed to be much more blessed to the\nslaves on the neighbouring plantations than to his own. The same society\nhas established a mission at Berbice, a neighboring colony, which is\nhighly favoured. They had 14 years ago an immense chapel at Georgetown,\nattended by great numbers of people of different colours, among whom\nwere supposed to be more than a 1000 negroes. At this place the slaves\nesteemed it a privilege to contribute to the funds of the Missionary\nSociety.\n\nDid time permit, we might also give some account of the labours of the\n\"Society for the conversion and religious instruction of the Negroes in\nthe West India Islands.\" But there is nothing very peculiar or marked\nin its history. We therefore pass on to notice missions among the slaves\nin the United States.\n\nOf those who have laboured in this field in our own country, the\nearliest, that are known, were the United Brethren. The associates of\nDr. Bray, a gentleman in England, who had by his last will made some\nprovision for the conversion of the negroes in South Carolina, having\nsolicited Count Zinzendorf to send some missionaries to that colony, the\nBrethren, Peter Boehler and George Schulcus, were sent thither in the\nyear 1738. In consequence however of the sinister views of those who\nought to have assisted them, they were hindered from prosecuting the\ngreat object of their mission. Both of them, indeed, soon fell sick.\nSchulcus died in 1739; and Boehler, who was at the same time minister of\nthe colony of the Brethren in Georgia, retired with these to\nPennsylvania, in consequence of being required to carry arms in the war\nthat was carried on against the Spanish.\n\nThe next labourers, so far as known, in this field were Rev. Samuel\nDavies, afterwards President of Nassau Hall, and Rev. John Tod, of\nHanover Presbytery in Va. Mr. Davies began his ministry in Hanover in\n1747, and in 1755 he gives the following account in a letter to a member\nof \"the Society in London for promoting Christian Knowledge among the\npoor.\" \"The inhabitants of Virginia are computed to be about 300,000\nmen, the one-half of which number are supposed to be negroes. The number\nof those who attend my ministry at particular times is uncertain, but\ngenerally about 300, who give a stated attendance; and never have I been\nso struck with the appearance of an assembly, as when I have glanced my\neye to that part of the meeting-house where they usually sit, adorned,\nfor so it appeared to me, with so many black countenances eagerly\nattentive to every word they hear, and frequently bathed in tears. A\nconsiderable number of them (about five hundred) have been baptised,\nafter a proper time for instruction, and having given credible\nevidences, not only of their acquaintance with the important doctrines\nof the Christian religion, but also a deep sense of them upon their\nminds, attested by a life of strict piety and holiness. As they are not\nsufficiently polished to dissemble with a good grace, they express the\nsentiments of their souls so much in the language of simple nature, and\nwith such genuine indications of sincerity, that it is impossible to\nsuspect their professions, especially when attended with a truly\nChristian life and exemplary conduct. My worthy friend, Mr. Tod,\nminister of the next congregation, has near the same number under his\ninstructions, who, he tells me, discover the same serious turn of mind.\nIn short, sir, there are multitudes of them in different places, who are\nwilling and eagerly desirous to be instructed, and embrace every\nopportunity of acquainting themselves with the doctrines of the gospel,\nand though they have generally very little help to learn them to read,\nyet to my agreeable surprise many of them, by dint of application at\ntheir leisure hours, have made such progress that they can read a plain\nauthor intelligibly, and especially their Bibles, and pity it is that\nany of them should be without them. Some of them have the misfortune to\nhave irreligious masters, and hardly any of them are so happy as to be\nfurnished with these assistances for their improvement. Before I had the\npleasure of being admitted a member of your society, they were wont\nfrequently to come to me with such moving accounts of their necessities\nin this respect, that I could not help supplying them with books, to the\nutmost of my small abilities; and when I distributed those among them\nwhich my friends, with you, sent over, I had reason to think that I\nnever did an action in all my life that met with so much gratitude from\nthe receivers. I have already distributed all the books that I brought\nover, which were proper for them. Yet still on Saturday evenings, the\nonly time they can spare, my house is crowded with numbers of them,\nwhose very countenances still carry the air of importunate petitioners\nfor the same favours with those who came before them. But, alas! my\nstock is exhausted, and I must send them away grieved and disappointed.\nPermit me, sir, to be an advocate with you, and by your means, with your\ngenerous friends in their behalf. The books I principally want for them\nare Watts' Psalms and Hymns, and Bibles. The two first they cannot be\nsupplied with in any other way than by a collection, as they are not\namong the books your society give away. I am the rather importunate for\na good number of these, as I cannot but observe that the negroes above\nall the human species that I have ever known, have an ear for music, and\na kind of ecstatic delight in psalmody; and there are no books they\nlearn so soon, or take so much pleasure in, as those used in that\nheavenly part of divine worship. Some gentlemen in London were pleased\nto make me a private present of these books for their use; and from the\nreception they met with, and their eagerness for more, I can easily\nforesee how acceptable and useful a larger number would be among them.\nIndeed, nothing would be a greater inducement to their industry to learn\nto read, than the hope of such a present, which they would consider both\nas a help and a reward to their diligence.\" Having obtained a further\nsupply of books from London for the negroes, Mr. Davies, in a letter to\nthe same gentleman, gives the following account of the manner in which\nthey were received by them. \"For some time after the books arrived, the\npoor slaves, whenever they could get an hour's leisure from their\nmasters, would hurry away to my house, to receive the charity with all\nthe genuine indications of passionate gratitude, which unpolished nature\ncould give, and which affectation and grimace would mimic in vain. The\nbooks were all very acceptable, but none more so than the Psalms and\nHymns, which enable them to gratify their peculiar taste for Psalmody.\nSundry of them lodged in my kitchen all night, and sometimes when I have\nawaked about two or three o'clock in the morning, a torrent of sacred\nharmony poured into my chamber, and carried my mind away to heaven. In\nthis seraphic exercise, some of them spend almost the whole night. I\nwish, sir, you and their other benefactors could hear any of these\nsacred concerts. I am persuaded it would surprise and please you more\nthan an oratorio or St. Cecilia's day.\" Mr. Davies afterwards adds, that\ntwo Sabbaths before, he had the pleasure of seeing forty of them around\nthe table of the Lord, all of whom made a credible profession of\nChristianity, and several of them with unusual evidence of sincerity;\nand that he believed there were more than a thousand negroes who\nattended upon his ministry at the different places where he alternately\nofficiated.--_Gillies' Historical Collections, Vol. I, p. 334; Appendix\nto the Historical Collections, p. 29, 37, 40, 42._\n\nThe labours of the Rev. Robert Henry seem to have been blessed much to\nthe negroes in Virginia. The centre of his operations was Cub-Creek, in\nCharlotte county.\n\nMr. Henry was succeeded by Rev. Drury Lacy of precious memory. We have\nseen a letter dated July 14th, 1834, which says, \"During Mr. Lacy's\nministrations at Cub-Creek, there were about 200 black members added,\nand there were 60 belonging to Mrs. Coles alone. Several black elders\nwere appointed and set apart to superintend those black members.\"\n\nMr. Lacy was succeeded by Rev. John H. Rice, D.D. He, says the same\nletter, \"did but little in that cause, as it began to decline as soon as\nMr. Lacy ceased his labours in Charlotte.\" Yet the old records of the\nGeneral Assembly, and of the General Assembly's Board of Missions show\nthat his labour was not in vain in the Lord. In 1807 Hanover Presbytery\naddressed a circular to the churches under their care, solemnly\nexhorting them not to neglect their duty to their servants.[1]\n\n     [1] Virginia Magazine, Vol. III. p. 159.\n\nAbout the time of the labours of Mr. Henry at Cub-Creek, the Rev. Henry\nPatillo, pastor of Grassy Creek and Nutbush churches in Granville\ncounty, North Carolina was labouring successfully among the same class\nof people. But we are unable to give particulars. Of one thing however\nwe are well certified, and that is that the good effects of his labours\nhave not ceased to be felt extensively to this day.\n\nDr. Semple's history of the Baptists in Virginia, contains many\nevidences that from the earliest beginnings of that branch of Christ's\nchurch in the South, the salvation of the negroes has not been forgotten\nor slighted in their ministrations. Indeed the vast numbers connected\nwith their churches show that they have laboured much among them.\n\nVery soon after the Methodists began to preach in the United States, the\nnegroes claimed much of their attention. As early as the year 1804, the\nMethodists had in the United States 23,531 coloured members, of whom\nmost were slaves. Since that time their numbers have been almost\nincredibly increased. For besides their regular system of itineracy,\nthey have for some years had very flourishing Plantation Missions,\nespecially in South Carolina and Georgia. The testimony in favour of\ntheir labours is not to be found merely in their own official reports,\nveritable as no doubt they are; but in the increasing desire of planters\nof all denominations and of no denomination of Christians to have their\nslaves instructed by them. The Hon. C. C. Pinckney in the address\npreviously referred to, says: \"On a plantation in Georgia, where in\naddition to superior management, the religious instruction of the blacks\nis systematically pursued, the crops are invariably the best in the\nneighborhood. The neatness and order which the whole establishment\nexhibits, prove that the prosperity of the master, and the best\ninterests of the negro are not incompatible. The same state furnishes\nanother instance of this position. The people of an absentee's\nplantation, were proverbially, bad from the abuse and mismanagement of\nan overseer, (the proprietors residing in England and the attorneys in\nCarolina.) The latter dismissed the overseer as soon as his misconduct\nwas discovered, and employed another who was a pious man; he not only\ninstructed the negroes himself to the best of his abilities, but\naccompanied them every Sunday to a Methodist church in the neighborhood.\nAt the end of five years their character was entirely changed, and has\nso continued ever since. After nearly fifteen years more, the surviving\nattorney is now in treaty for the purchase of these very negroes, whom\nhe formerly considered as a band of outlaws. Other examples in favour of\nthis plan have occurred in Carolina. In one instance a gentleman invited\na missionary to attend his plantation. After some time, two black\npreachers, who had previously acquired popularity fell into disrepute,\nand were neglected by their former congregation. These statements are\nderived from unquestionable sources. The last case presents a view of\nthe subject, which may have weight with those who think other motives\ninsufficient.\"\n\nThe late Bishop Dehon of South Carolina, turned his attention somewhat\nto this people and not without success.\n\nWe have spoken thus far of the labours of the dead only. Did time\npermit, interesting details of the labours of many living men might be\ngiven. It has been clearly ascertained that in Virginia, North Carolina,\nSouth Carolina, Georgia, and in all the Southern States, there are many\nwho are fired with love to the souls of the dying negroes, and are, with\nvarious success labouring for their salvation. It will appear by\nstatements already made, and yet to be made, that all denominations of\nChristians are fairly pledged to this work, so that they cannot\nconsistently retreat from it.\n\nIn making the foregoing statements nothing more than an introduction to\na great subject was intended. That great subject is our duty respecting\nthe eternal well being of negroes. A friend once inquired respecting\nPresident Davies' practice as to the baptism of slave children. We know\nnot what that excellent man's practice was; but we are happy in stating\nthat the highest court in the Presbyterian church has determined in a\nmanner, that is thought satisfactory, all questions on this point. Thus\nin the minutes of the Synod of New York and Philadelphia for the year\n1786, p. 413, it is said: \"The following case of conscience from\nDonnegal Presbytery was overtured, viz.: whether Christian masters or\nmistresses ought in duty to have such children baptized, as are under\ntheir care, though born of parents not in communion of any church? Upon\nthis overture, the Synod are of opinion, that Christian masters and\nmistresses whose religious profession and conduct are such, as to give\nthem a right to the ordinance of baptism for their own children, may,\nand ought to dedicate the children of their household to God, in that\nordinance, when they have no scruple of conscience to the contrary.\"\n\nOn the next page (414) of the same record, it is said that \"It was\novertured, whether Christian slaves having children at the entire\ndiscretion of unchristian masters, and not having it in their power to\ninstruct them in religion, are bound to have them baptised; and whether\na christian minister in this predicament ought to baptize them? The\nSynod determined in the affirmative.\"\n\nAgain on the 315 page of vol. iii., containing the minutes of the\nGeneral Assembly for 1816, is this entry:\n\n\"The committee to which was referred the following question, viz.:\nOught baptism on the promise of the master, to be administered to the\nchildren of slaves, reported, and their report being amended was\nadopted, and is as follows, viz.:\n\n\"1st, That it is the duty of masters who are members of the church, to\npresent the children of parents in servitude, to the ordinance of\nbaptism, provided they are in a situation to train them up in the\nnurture and admonition of the Lord, thus securing them the rich\nadvantages which the gospel promises.\n\n\"2nd, That it is the duty of Christian ministers to inculcate this\ndoctrine; and to baptize all children of this description when presented\nto them by their masters.\"\n\nIt is proper here to state that among the most serious obstacles to the\nspread of the gospel among this people, the use of ardent spirits has\nlong held and does still hold a prominent place. We once heard a\nslave-holder say that if Abolitionists had stirred up as much rebellion\nand caused as much bloodshed among the negroes as the retailers of\nardent spirits had done, there would long ere this have been a civil\nwar.\n\nNat Turner's insurrection broke out in the region that formerly\nmanufactured vast quantities of apple-brandy. His followers are known to\nhave been highly stimulated with this _liquid fire_. Indeed, we know a\nclergyman who for many years has resided and travelled extensively in\nthe South, and who testifies that among scores of negroes under sentence\nof death whom he has visited, he remembers but two, who were not led to\ncommit the crimes that brought them to such a sentence by some sort of\ninfluence arising from strong drink; and in most cases by drinking just\nbefore they committed the crime. It gives us pleasure to state that the\nsound principles of the Temperance reformation are so few, so plain, and\nso simple, that they are of easy application to this kind of population.\nMany recent experiments in the South prove the truth of this assertion,\nand exhibit most blessed effects arising from the introduction of this\nreformation among them. Let the friends of morality and religion\npersevere. Drunkenness is the enemy of the black and the white. It\ndestroys both soul and body, in time and eternity.\n\nWe have in possession a number of printed documents written by good men\nresiding in the South on the subject of the religious instruction of the\nnegroes.\n\nOne of them is the \"Rev. Dr. Richard Furman's exposition of the views of\nthe Baptists relative to the colored population of the United States, in\na communication to the Governor of South Carolina,\" and published at his\nrecommendation. In this document, it is stated that the result of his\ninquiry and reasoning leads among others to the following conclusions:\n\n\"That Masters having the disposal of the persons, time, and labour of\ntheir servants, and being the heads of families, are bound, on\nprinciples of moral and religious duty to give these servants religious\ninstruction; or at least to afford them opportunities, under proper\nregulations, to obtain it; and to grant religious privileges to those\nwho desire them, and furnish proper evidence of their sincerity and\nuprightness. Due care being taken at the same time that they receive\ntheir instructions from right sources, where they will not be in danger\nof having their minds corrupted by sentiments unfriendly to the domestic\nand civil peace of the community.\" Page 15.\n\nThe second document is styled \"Practical considerations founded on the\nScriptures relative to the slave population of South Carolina,\"\nrespectfully dedicated to the \"South Carolina Association,\" by a South\nCarolinian, understood to be the Rev. Dr. Dalcho of the Protestant\nEpiscopal Church in Charleston. The concluding sentence is in these\nwords: \"If we are the owners of slaves, our duty to God, to our country,\nand to ourselves, all urge the necessity of affording them instruction\nin the gospel of Jesus Christ, the Saviour of the souls of men.\" pp. 37,\n38.\n\nAnother of these documents, whose author is the Rev. Chas. Colcock\nJones, D.D., establishes these principles: That the negroes need the\ngospel: That God has put it in our power to give them the gospel: That\nwe are bound by humanity, consistency, by the spirit of our religion,\nand by the express command of God to give them the gospel: That we\ncannot be excused from this work by pleading that they already and\nsufficiently have the light of life: Nor by pleading that they are\nincapable of receiving it: Nor by pleading the little success that has\nbeen had in this department: Nor by pleading the great and peculiar\ndifficulties of the case.\n\nThe next documents are the twelve Annual Reports of the Missionary to\nthe negroes in Liberty County, Georgia, presented to the Association\nfrom year to year, and published by order of the Association. These are\nthe most practical and therefore to us the most useful documents in the\ncollection. Passing by the practical matters, we present but one\nsentence taken from the report of 1833. \"The religious instruction of\nservants is as much a duty as that of children. You are labouring\ntherefore to discharge a duty; and are to account for the manner in\nwhich you discharge it at the bar of God.\" p. 15.\n\nThe next document is: \"Report of the committee to whom was referred the\nsubject of the Religious instruction of the colored population, of the\nSynod of South Carolina and Georgia, at its sessions in Columbia, South\nCarolina, December 5th-9th, 1833, and published by order of the Synod.\"\nThis able document thus enumerates the benefits which will flow from the\nreligious instruction of the negroes, and clearly shows that it will be\nto our interest. It specifies these things: \"There will be a better\nunderstanding of the relation of master and servant and of their\nreciprocal duties: The pecuniary interests of the masters will be\nadvanced as a necessary consequence: The religious instruction of the\nnegroes will contribute to safety: Another benefit is, we shall thus\npromote our own morality and religion: Much unpleasant discipline will\nbe saved to the churches: The last benefit mentioned is one that we thus\nconvey to the servants instrumentally: It is the salvation of their\nsouls.\"\n\nAnother document is the \"Pastoral letter of the Rt. Rev. Wm. Meade,\nAssistant Bishop of Virginia, to the ministers, members, and friends, of\nthe Protestant Episcopal Church, in the Diocese of Virginia, on the duty\nof affording religious instruction to those in bondage,\" and published\nat the request of the Convention of Virginia. This manly and Christian\npublication shows it to be our duty to seek the salvation of these\npeople because: \"The providence of God in sending these people among us\nin a state of dependence points out to us this duty: The word of God is\nparticular and emphatic on this subject: The benevolence and mercy of\nthe gospel require this of us: Consistency requires this of us.\" The\nconclusion urges the performance of this duty from success already had\nin the work. In the Appendix are to be found some letters and documents\nof great worth on this great subject.\n\nBut Dr. Jones seems to be in this department more \"abundant in labours\"\nthan any other man. We have now his excellent and practical pamphlet on\nthe religious instruction of slaves. We are glad to see it sent forth by\nour Board of Publication, and in its present form too. We trust it will\nhave an extensive circulation. No man will fail to be better informed\nwho reads it with care. It can for a few cents be transmitted by mail to\nany part of the United States. Our advice concerning it is given in four\nwords: buy, read, circulate, practice it.\n\nThe statistics of the negro race in the slave-holding States of this\nnation are of the most interesting kind. Their increase is prodigious.\nWe cannot go into this matter now, farther than to say that the next\ncensus will probably show that the number of negroes and mulattoes in\nthe United States is more than four millions. What an object for\nChristian love and wisdom and effort! Who will not pray for the\nsalvation of these people?\n\nFrom what has been already said, our minds are fully satisfied of the\ncorrectness of the following positions:\n\nI. It is the duty of Christians generally, and of Presbyterians\nparticularly, earnestly to seek the salvation of all the destitute, and\nespecially of the negroes of this country, by such methods as the laws\nof God require, and in conformity with every proper law of the land,\nrelating to these people. A good police is nowhere adverse to the spread\nof the gospel.\n\nII. On account of the incalculable benefits resulting to the teacher of\nthe plan of salvation, and to him who is taught as well as to masters\nand the community generally, it is expedient to do this thing and that\nspeedily.\n\nIII. It is entirely safe to do this. No facts can be established to the\ncontrary, and many can be established in support of this assertion.\n\nIV. It is very unsafe not to do it, because all men will have some\nnotions of religion, and if they be not correct notions, they will be\nerroneous, wild, fanatical, superstitious, or in some way highly\ndangerous. On this subject we present a short extract from a discourse\npublished by the late Dr. Rice, in the year 1825, on the subject of the\ninjury done to religion by ignorant teachers. In that discourse the\nwriter speaking of fanaticism says:\n\n\"These remarks have a bearing on a particular part of our population,\nwhich I think it my duty to state in such terms that the intelligent\nwill understand me. And that this subject may present itself with\ngreater force it ought to be observed, that there is always a\npredisposition to superstition, where there are no settled religious\nprinciples. This state of the human mind, may be regarded as a\npredisposition to fanaticism where there is a general prevalence of\nignorance and rudeness. Now it is well known that there is a large and\nincreasing part of our population whose ignorance is almost absolute.\nTheir spiritual interests have been very generally neglected; and\nattempts to afford them religious instruction have often been frowned\nupon by men of power and influence. But have they thus been able to\nsuppress the workings of the religious principle? That is impossible. It\nwould be as easy to exclude the light of the sun by a leaf of the\nstatute book. What then has been the result of this very general\nnegligence? Why, thousands of this race have a set of religious opinions\nof their own in many very important respects at variance with the\nreligion of the New Testament. They have long shown a most observable\npreference for those meetings, by whomsoever conducted, where there is\nmost noise and vociferation, most to strike on the senses, and least to\nafford instruction. While some among them are, no doubt, true\nChristians, many unquestionably are rank fanatics. They are chiefly\nunder the influence of ignorant spiritual guides. It is most obvious to\nthe careful observer that they are withdrawing more and more from those\nministrations, where they can learn the true character of Christianity;\nand insist with increasing pertinacity, on holding meetings in their own\nway, and having preachers of their own colour. The profession of\nreligion among them is becoming perceptibly less beneficial: so that in\nsome neighborhoods, this very thing generates suspicion of the\nprofessor, rather than confidence in his integrity. The preachers among\nthem, although extremely ignorant, (often unable to read a verse in the\nBible or a line in their Hymn book) are frequently shrewd, cunning men.\nThey see what influence misdirected religious feeling gives them over\ntheir brethren and they take advantage of it. Many of them feel their\nimportance, and assume the post of men of great consequence. This thing\nis growing in the Southern country. And while efforts to afford these\npeople salutary instruction have been repressed or abandoned, a spirit\nof fanaticism has been spreading which threatens the most alarming\nconsequences. Without pretending to be a prophet, I venture to predict,\nthat if ever that horrid event should take place, which is anticipated\nand greatly dreaded by many among us, some crisp-haired prophet, some\npretender to inspiration, will be the ringleader as well as the\ninstigator of the plot. By feigning communications from heaven, he will\nrouse the fanaticism of his brethren, and they will be prepared for any\nwork however desolating or murderous. The opinion has already been\nstarted among them, that men may make such progress in religion, that\nnothing they can do will be sinful, even should it be the murder of\nthose whom they are now required to serve and obey! The present state of\nthe country presents a prospect truly alarming; and when the rapid\ngrowth of our population both black and white is considered, it requires\na man of a stout heart indeed, to view the scene without dismay. It is\nappalling, when such a mighty power as that afforded by the religious\nprinciple, is wielded by ignorant and fanatical men. Shall we, then, let\nthis matter alone?\"--_Evan. and Lit. Magazine, Vol. 8, pp. 603 and 604._\n\nHow literally this \"prediction\" was fulfilled in the Southampton\ninsurrection, many remember. A \"crisp-haired\" fanatic led it on.\n\nV. Not only the general course of legislation, but also the general\ntenor of Providence unite in declaring that the great body of teachers\nfor this people must for the present at least be white men. It is truly\nmarvellous that although Dartmouth College was endowed chiefly as a\nschool, in which to train up Indians for useful stations, yet did that\ninstitution never, so far as is known, furnish more than one or two\nuseful and successful preachers of the gospel from among that people. As\nearly as the year 1693, the Earl of Burlington and the Bishop of London,\nfor the time being, who had been constituted by the great Mr. Boyle\ntrustees of the fund he left for the advancement of Christianity among\ninfidels, directed the proceeds to be paid to the president of William\nand Mary College in Virginia for the education and instruction of a\ncertain number of Indian children. This charity was continued for more\nthan eighty years; yet did it never raise up a missionary to the\nIndians. In like manner efforts have been made for the last century to\ntrain up useful ministers and missionaries of the negro race for this\ncountry. As early as the year 1744 the venerable Dr. Styles and the Rev.\nSamuel Hopkins undertook the education of two apparently promising\nnegroes with a view to the ministry; but it was finally a failure. Dr.\nJohn B. Smith also laboured for the same object but never really served\nthe church in this way. Many other efforts have been made, but\ngenerally, though we are happy to say not universally, they have been\nunproductive of any solid or extensive good. If valuable ministers,\ntherefore, are to be raised up from this people, in our country and in\nsufficient numbers, it must probably be at least for some time to come,\nfrom amongst white men.\n\nVI. If Protestants do not attempt and execute this work, Jesuits will\nundertake and execute a most undesirable work among them. Not only the\nspirit and genius of popery, but also the developments of policy made in\nthe Leopold Reports, put this matter beyond all doubt. The danger and\nannoyance of such influences may be learned not only from the doctrines\nof Romanism and the general history of its acts in every nation, where\nit has prevailed, but also in particular acts in reference to missions.\nThus in St. Vincents in the West Indies the Methodist Missionaries\nattempted to begin a school among the native Caribs, and the legislature\nof the islands gave an estate for the support of the institution; but\nthe Catholic priests of Martinico infused suspicions into the minds of\nthe poor people, that the missionaries were employed by the King of\nEngland, and by this means raised their jealousy to such a pitch, that\nit was found necessary to withdraw from among them.\n\nAmong the negroes, however, the Methodists were more successful, and in\na short time collected such numbers of them in their societies as amply\nrecompensed them for the failure of their labours among the Caribs. In\n1793 the Legislative Assembly of St. Vincents, which had at first\npatronized the Methodist Missionaries, passed a very rigorous act\nagainst them, prohibiting them from preaching to the negroes under the\nseverest penalties. For the first transgression, it was enacted that the\noffender should be punished by a fine of L10; for the second, by such\ncorporeal punishment as the court should think proper to inflict, and\nlikewise by banishment; and if the person should return from banishment,\nby death!\n\nThe emissaries of the Pope have shown their real feelings in reference\nto evangelical missions, in their attempts on the Sandwich Islands and\nin their bitterness after their failure, as also in their more recent\nand cruel conduct in Otaheite.\n\nIn the prosecution of the work, it must not be forgotten:\n\n1st. That all that shall be done must be with the consent and under the\nsanction of proprietors of estates and of slave-holders generally, where\nthe negroes are slaves.\n\n2nd. That the friends of religion should labour to obtain unity of\nviews, sentiments, and purposes amongst all the ministers and churches\nin our bounds; especially where this population is large.\n\n3d. There must be exercised in the whole matter a sound discretion, and\na careful examination of every step.\n\n4th. Also unblenching intrepidity, and Christian firmness.\n\n5th. Untiring perseverance and unceasing effort.\n\n6th. That long patience, which the husbandman hath when he waiteth for\nthe precious fruits of the earth.\n\n7th. Undoubted love to God and to all men.\n\n8th. Correct statistical information of the number of black members in\nour churches, and hearers in our congregations, should be obtained and\npublished.\n\n9th. A hearty and steady engagedness of private members in all our\nchurches in continual and becoming labours for the salvation of those\nimmediately dependant upon them, should be urged.\n\n10th. Some years ago (in 1833) there was a proposal to organize a\ngeneral Board or Missionary Society in the South, for the special\npurpose of conducting this work. At the time we were in favour of such\nan organization. But it failed from some cause. In the present state of\nour church, the Board of Missions, (Domestic,) acting as it does through\nthe Presbyteries, and by their advice, is perhaps fully adequate to the\nwork. We see not why they may not do it all, if the churches will but\nfurnish the means, and if proper men can be found. We have spoken of a\ngeneral Board. Local Associations are and will continue to be in many\nrespects useful and important. Let such be formed, on correct principles\nwherever it may be useful. A form of a constitution for such an\nassociation \"auxiliary to the Board of Domestic Missions\" constitutes a\nvaluable part of the Appendix to the pamphlet under review.\n\nA friend of ours, who has long felt an interest, and who has through a\ncourse of years conducted an extensive correspondence on this subject,\nhas shown us a large number of letters obtained by him for public use\nfrom clergymen of high standing in several different denominations, from\nlawyers, physicians, judges, members of Congress, intelligent planters,\nofficers of public institutions, and others residing in Virginia and\nTexas, and States lying between them. We find in these letters from men\nresiding far apart a remarkable agreement both in feeling and in\njudgment.\n\nWe propose to conclude this article by quoting a few sentences on\ntopics, which we deem of great importance.\n\nOne says, \"From my own experience I should say there is but one obstacle\nto success, and that is a belief among the slaves, that all scriptural\npassages which bear upon their peculiar situation, have been\ninterpolated by white men. How far this notion prevails I cannot say,\nbut I am sure it does to a great extent.\"\n\nAnother says, \"I cannot conceive how any one, who acknowledges the\nobligations of Christian duty can decline affording Christian\ninstruction to his slaves. That this duty of instruction may be safely\nperformed, seems to me manifest from the very precepts of Christianity.\nThe whole tenor of the Bible inculcates nothing but what, if practised,\nmust contribute to the common advantage of the parties [master and\nservant.] The chief source of danger from the negro race consists in\nkeeping them ignorant of the principles of Christianity. My experience\nin this matter has been sufficient to satisfy me that there is no\nyeomanry in the world, who would make a better return for the labour of\nmoral instruction, so far as the great leading principles of\nChristianity are concerned.\"\n\nAnother says, \"Sermons to coloured people ought to be studied and well\nprepared. The preacher must by all prudent means enlist public favour.\nThe negroes must be treated with kindness and respect. In giving\ncatechetical instruction, their ignorance and blunders must not be\nallowed to expose them before their fellows, but must be covered. Their\nfeelings must not be wounded.\"\n\nAnother says, \"We must guard against the danger of so presenting the\nsubject of religion to the minds of the negroes as to make the operation\nof their senses and imagination a substitute for the exercise of the\nright affections of the heart. Such a method of instruction should be\nadopted as would make a lawful and judicious use of the senses and\nimagination; and therefore sermons addressed to them should abound with\nillustrations taken from common life; a course justified by the parables\nof our Saviour.\"\n\nAnother says, \"Undoubtedly Christians ought to engage in this great work\nwithout delay. Nothing can be gained by postponement. The moral\nwretchedness of our coloured neighbours demands immediate relief; and\nevery principle of humanity and religion urges us to afford it.\nPreaching intended for this class of persons should be on important\nsubjects, as simple as possible, familiar, attractive and solemn.\"\n\nAnother says, \"I think that our white population is prepared for this\nwork; and I know that many of the negroes are perishing for lack of\nknowledge. All our churches are doing a little for these too long\nneglected immortals; but the efforts used bear no just proportion to\ntheir numbers and necessities.\"\n\nAnother says, \"Our Convention appointed a committee to prepare, or\ncollect and publish a series of tracts for the benefit of the slaves,\nwhich may be read to them, or by such of them as can read. I trust the\nscenes, which are enacting in some parts of the north, will convince all\nour citizens that our first duty is to instruct them in the principles\nof religion, and not seek to inspire them with lofty notions, which will\nonly rouse up against them the worst feelings of the whites.\"\n\nTwo others relate at length how they overcame reluctance in their\nnegroes to attend upon religious instruction. They gave them a part of\nSaturday for doing those things, which they had formerly done on the\nLord's day, as going to a market, &c. They also gave them two or three\nhours, when preaching could be had during the week. They thus showed\nthat they were willing to lose, (if loss it was) a portion of their time\nfor their spiritual good. \"This course soon removed all outward\nopposition.\"\n\nAnother says, \"Ministers ought not only to preach a great deal more than\nformerly to servants, but also preach a great deal to white people about\nthe instruction of servants, so as to convince the whole church and the\nservants that we are in earnest in this business and intend to\npersevere.\"\n\nAnother says, \"May I entreat you to be zealous, as you value the welfare\nof your country, the prosperity of our church, your own reputation as a\nminister of the gospel, and the approbation of our Lord and Saviour\nJesus Christ. I am assured that nothing under God, will ever give motion\nto our Southern Zion in this most momentous of all causes of Christian\nbenevolence before us, but the united, determined and protracted effort\nof God's ministers.\"\n\nAnother says, \"Under present circumstances it is evident that they who\nengage in the delicate business of instructing our slaves, must confine\nthemselves to the method of oral communication. But this limitation\nshould not produce the slightest discouragement. Written documents bore\nbut a small part in the early propagation of Christianity. Until the\npresent age, indeed the mass of the people have received by far the\ngreater part of their religious knowledge and impressions from the mouth\nof the living teacher. Even now perhaps the majority in our own country\nhave their religious principles and character formed mainly by oral\ninstruction.\n\n\"Respecting the method best adapted to the negroes, experience must\ndecide. A few remarks will develop the general principles on which I\nwould act if called to this high and holy duty.\n\n\"1st. To study to make the instructions given both pleasant and\nprofitable to the instructed. The whole carcass of modern technical\ntheology--its metaphysics--its subtle distinctions--its mystical\ndogmas--its sectarian polemics--its technical phrases, &c. &c.--should\nbe cast away by him who goes to this simple and ignorant people as a\nChristian teacher. He should know nothing among them but the plain\nfacts, and practical precepts, and the devotional sentiments of the\nBible; and these he should set forth in the most simple, intelligible,\nand animated language, abounding in illustrations drawn from objects\nfamiliar to his auditors. But let him avoid negroism and vulgarity of\nall sorts--they would detract from his respectability, and be offensive\nto the understanding, and native taste of the negroes themselves, who\nare ignorant indeed, and to a degree stupid--but they are not fools.\n\n\"2d. To study maturely, and to digest in a lucid order, a systematic\ncourse of instruction--not the technical system of the schools--but a\nsystem of plain, practical truth, adapted to the peculiar state of the\npeople to be instructed--illustrating, inculcating, repeating\nfundamental truths, and scriptural maxims, till they are well\nunderstood: aiming first to lay the foundation of a rational faith and\nan intelligent conviction--before the feelings and fancies of a blind\nenthusiasm are stirred up. It is peculiarly dangerous, to set fire to\nthe combustible heap of crude and fanatical fancies that occupy the\nbrain of an ignorant person, such as are most of the uninstructed\nnegroes. It is no hard thing to guide a well instructed mind, in which\nreason and conscience have their due influence--but what can be done\nwith a full blown enthusiast, or a furious fanatic, who is maddened by\nthe chimeras of a diseased fancy? They will disdain sober instruction\nand set up for themselves. They will be your rivals, and have the\nadvantage of you too, when once the flame of blind enthusiasm is\nkindled in the congregation.\n\n\"3d. To avoid cramming an unprepared mind with too much at once. A few\nideas at one time should be clearly expressed and deeply impressed. Do\nnot hurry matters; but let the weak stomach digest one bit, before\nanother is administered; relieve the wearied attention, and quicken pure\ndevotional feeling, by sweet hymns and simple fervent prayers, and short\naffectionate exhortations.\n\n\"4th. To combine various modes of instruction; now a short sermon,\nmethodically exhibiting a single point of truth or duty; now a suitable\npassage of scripture with a pithy commentary; now a catechetical\nexercise, either on the last sermon or by lecturing at the time,\npropounding a point clearly, and then examining the auditor to see if he\nremember and understand. This will quicken attention, fix what is\nunderstood, and detect what is wanting.\n\nTo carry on this course, meet them twice on Sabbath and once in the week\nif possible. But do not claim too much of their Sunday leisure, or they\nwill shun you.\n\n\"5th. To gain their confidence and love, sympathize with their innocent\nfeelings, talk to them privately, preserve a mild dignity without\ncontemning their ignorance and degradation. Have all patience with them.\n\n\"6th. Do nothing without the master's consent. Teach them what Paul\ndirected slaves to do and be; but beware of pressing these duties too\nstrongly and frequently, lest you beget the fatal suspicion that you are\nbut executing a selfish scheme of the white man to make them better\nslaves, rather than to make them Christ's freemen. If they suspect this,\nyou labour in vain.\"\n\nAnother says, \"On the modes of communicating a saving knowledge of\nDivine Truth to the coloured population, best suited to their genius,\nhabits, and condition, we must remember that oral instruction is the\nkind of instruction alone that is universally allowed in slaveholding\nStates. Hence the question with us will be, in what mode can oral\ninstruction be best communicated?\n\n\"I answer, 1st. Nothing can take the place of competent, qualified\nministers or missionaries; men exclusively devoted to the work, who\nshall make it their lifetime labour and study, to whom adequate support\nmust be given. The church is as much bound to furnish and support such\nmissionaries, as missionaries to any other heathen people in the world.\n\n\"2d. Their labours must be at churches or convenient stations on the\nSabbath; and from plantation to plantation during the week. Plantation\nmeetings are scarcely exceeded in utility by Sabbath or any other kind\nof meetings, and therefore should be vigorously prosecuted. As a general\nrule none should attend but residents on the estates where they are\nheld.\n\n\"3d. In addition to the preaching of the gospel, classes of instruction\nshould be formed, embracing in the first division, adults; and in the\nsecond, children and youth. Special instruction should also be given to\nthose who are members of the church, and those who are applying for\nadmission. Let hasty admissions be avoided.\n\n\"4th. The manner of communicating instruction should be plain and\nfamiliar; fully within their comprehension; without coarseness or\nlevity; and with fervour. In the earlier stages of instruction, the\ncatechetical method may be resorted to with success, your subjects being\nof the simplest kind; as you advance and your people acquire habits of\nattention and reflection and improve in knowledge, your subjects may be\nmore elevated.\n\n\"5th. The matter of preaching, at least for no very inconsiderable a\ntime, may be chiefly, narratives, biographies, striking works of God,\nmiracles, parables. Didactic discourses, at least at first, are far from\nbeing interesting to them. Vary the exercises of worship by singing, and\nsing standing. Let portions of scripture be committed to memory, as well\nas psalms, hymns and spiritual songs, to take the place of the foolish\nand irreverent ones that are often in use among them. The besetting sins\nof this people ought to be exposed continually. Here give line upon\nline, and precept upon precept, until conscience is enlightened. Give\nencouragement in preaching, address them as men, men whom you love, men\nwhom you believe to be capable of improvement, and who, you make no\ndoubt, will improve.\n\n\"6th. Of the classes of instruction, I would say that they are of\nincalculable benefit. All that can be said in favour of Sabbath schools,\nand Bible classes, can be said in favour of these classes: properly\nconducted, they are nothing less or more, than Sabbath schools, and\nBible classes for coloured persons. Our main hope of permanently\nimproving this people lies just where it does with every other people:\nin the instruction of children and youth. Be beforehand with their\nparents, who can only, in the vast majority of cases, inculcate evil\nboth by word and deed; and if it were practicable, an entire separation\nof children and adults (as is attempted by our missionaries at some of\nthe stations by boarding schools and the like,) would be the best thing\nthat could be done. Every effort therefore should be made to draw out\nand attach children and youth to the schools opened on the Sabbath, at\nstations, and to schools opened in plantations. Wherever these schools\nare opened, if the missionary cannot be supported by good teachers, let\nhim instruct the whole school, on the infant school plan himself. His\ninstructions too should not be short, and imperfect, but embrace some\nregular system of Christian doctrine and practice; so that after a\nreasonable time, when the course is completed, a connected and\nintelligent view of Christianity will have been communicated. Connected\nwith such a regular course of instruction, may be the use of scripture\ncards, and the like; teaching them to sing hymns, &c. Every thing I may\nsay depends upon the teacher. If he is an interesting man, he will\nbehold increased interest and rapid improvement in his classes.\n\n\"With adult classes the improvement will generally be slower and the\ninterest perhaps less and not so easily kept up. Let the same general\ncourse of instruction be pursued with them, for literally they are but\ngrown up children.\n\n\"7th. I must not omit to mention, that these efforts of regularly\nappointed missionaries, must be seconded by pastors of churches, and\nwhen they can, let them have in their own churches, coloured schools,\nunder the superintendance of elders and laymen. Is it not wonderful that\nour churches have so long remained indifferent to this most interesting\nfield of labour? One-half or two-thirds of our members have nothing to\ndo. And why is it so? Because they will not labour for the coloured\npopulation. Let pastors awake and bring the subject strongly and\nrepeatedly before their people.\n\n\"8th. The Missionary must be supported by Christian owners; they must\nlabour to improve the servants at home; having regular schools for the\nchildren and meetings for the instruction of adults. They should\nencourage their people to attend public worship, especially should they\nsend the children to Sabbath school; otherwise such schools, let the\nmissionary or teacher do what he may, will decline in all ordinary\ncases.\n\n\"9th. Let owners also pay special attention to their plantation\nregulations; all these should be founded on Christian principle.\nDiscipline, labour, houses, food, clothing, should all be attended to;\nlest in works we deny our profession. This is fundamental.\n\n\"10th. While strict subordination is maintained on plantations, the\ngeneral police of counties should be rigidly adhered to, and if possible\nthe coloured population protected from ardent spirits. The plan now\nhinted at, or one very similar, will perhaps be found best suited to\ntheir genius, habits, and condition.\"\n\nBut we must close. If our readers feel half the interest in this\nsubject, which its importance demands, they will thank us for these\nviews, even if they should not concur in every suggestion made. Let\nevery man stand in his lot, and put on the whole armour of God.\n\n       *       *       *       *       *\n\n[Transcriber's Notes:\n\nThe transcriber made these changes to the text to correct obvious\nerrors:\n\n  1. p.  7, misssionaries --> missionaries\n  2. p.  7, predjudiced --> prejudiced\n  3. p.  8, know by the name --> known by the name\n  4. p.  9, thanfulness -->thankfulness\n  5. p. 18, Diocess --> Diocese\n  6. p. 21, proceeds to to be paid --> proceeds to be paid\n  7. p. 22, penalities --> penalties\n  8. p. 25, develope --> develop\n  9. p. 25, metaphics --> metaphysics\n 10. p. 27, advoided --> avoided\n\nEnd of Transcriber's Notes]","title":"Thoughts on the Religious Instruction of the Negroes of this Country","tradition":"scripture-revelation","translated_text":null,"word_count":11959}