Charles Colcock Jones, 1804-1863. The Religious Instruction of the Negroes. In the United States.

"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 Plantations, 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 Christian 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

shall think proper to be used; and also, to assure them 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 pastoral 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 mistresses 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 benefits 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 somewhat 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.

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 concurrence in promoting this important work and earnestly begging a blessing from God upon this and all your other pastoral labors, 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 catechised."

Bishop Berkley was in the Colony of Rhode Island from 1728 till late in 1730, and he also preached a sermon before the society, February 18, 1731, in which he thus speaks of the Negroes: "the Negroes in the government 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 at all.

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 accordingly printed in Rhode Island, and dispersed through the Plantations. I heartily wish it may produce the 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 be

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 Secker, 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 Colonies, 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

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 forgotten by the Church of Christ in England. Were they remembered by the Church of Christ in the Colonies 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 Missions, 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 Oglethorpe 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

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 Brethren being members of an Episcopal Church whose doctrines contained nothing repugnant to the Thirty-nine Articles, ought not to be denied free access to the heathen.' This declaration not only removed all hesitation 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 however being interposed, through the interested views of certain individuals, this mission failed and our Brethren, 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

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 determination 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 spent 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 ignorance 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 affecting 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 essential 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 administered to them.'

At the Provincial Synod which was held in Pennsylvania in 1747, brother Christian Frohlich was commissioned 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,

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 conversing 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 Carolina, they took up their abode at Knoxborough, a Plantation so called from its proprietor, the gentleman above mentioned. They were however almost constant sufferers from the fevers which prevailed in those parts, and Muller finished his course in the October of the same year. He had preached the Gospel with acceptance to

both whites and blacks, yet without any abiding results. The two remaining brethren being called upon to bear arms on the breaking out of the 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 preaching of Dr. Edwards in 1725 and 6, when for the space of five or six 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 season."

At a meeting of the General 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 questions were affirmatively answered." Records as reported 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 conscientious 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 devotion."

Looking over the old record of "Entryes for Publications" (i. e. for marriages) "within the town of Boston," I observed the following, among others:

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 indifferent to their condition in as much as their marriages were public and legalized.

1747. Direct efforts for the religious instruction of Negroes, continued through a series of years, were made by Presbyterians in Virginia. They commenced with the Rev. Samuel Davies, afterwards President of Nassau Hall, and the Rev. John Todd of Hanover 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 preaching to the congregations organized by him. Accordingly 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 themselves are the property of others: who were originally

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 particular times, is uncertain, but generally about 300, who give a stated attendance; and never have I been 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 attentive to every word they hear and frequently bathed in tears. A considerable number of them (about a hundred) have been baptised, after a proper time for instruction, having given credible evidence, not only of their acquaintance with the important doctrines of the Christian religion, but also a deep sense of them in their minds, attested by a life of strict piety arid 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 willing and eagerly desirous to be instructed and embrace

every opportunity of acquainting themselves with the doctrines of the Gospel; and though they have generally very little help to learn to read, yet to my agreeable surprise, many of 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 it is that any of them, should be without 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 procession of Christianity, and several of them gave unusual evidence of sincerity, and he believed that more than 1,000 Negroes attended on

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 150 adults; and at the last sacramental solemnity, I had the pleasure of seeing the table graced with about 60 black faces. They generally behave well 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 Parts," 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 instructed 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. Meade 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 Savannah, and after appointing Major Horton president, they entered into sundry resolutions the substance of which was "that the owners of slaves, should educate the young and use every possible means of making religious impressions upon the minds of the aged, and that all acts of inhumanity should be punished by the civil authority."

1764. The Rev. Ezra Stiles, D. D., afterwards president of Yale College, and Dr. Samuel Hopkins, undertook the education of two apparently promising Negroes with a view to the ministry; but it was finally a failure. Dr. Plumer's Report.

1770 While Dr. Stiles was pastor in Newport, R. 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 me 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 letter states, "the chapel was full of white and black;" another "hundreds of Negroes were among them with tears streaming down their faces." At Roanoke another remarks, "in general the white people were within the chapel and the black people without."

1780. At the 8th conference in Baltimore the following question appeared in the minutes. "Ques. 25.-- Ought not the assistant to meet the colored people himself and appoint as helpers in his absence proper white persons, and not suffer them to stay late and meet by themselves? Ans.--Yes." Under the preaching of Mr.

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 received 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 overturned 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 professions and conduct are such as to give them a right 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 scruple of conscience to the contrary."--Min. p. 413, and Min. of Gen'l Assem, p. 97.

And on the next page (414) it was overturned "whether 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 predicament 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 people? Ans.--We conjure all our ministers 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 opportunity 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 read? Ans. Let us labor as the heart and soul of one man to establish Sunday schools in or near the place of public worship. 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 not interfere with public worship. The council shall compile a proper school-book to teach them learning and

piety." The experiment was made, but it proved unsuccessful and was discontinued. Number of 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 attention to the Negroes large numbers were brought under their influence.

The first Baptist church in this country was founded in Providence, R. I., by Roger Williams, in 1639. Nearly one hundred years after the settlement of America, "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 and 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 of Negroes were admitted 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. Before the Revolution the Negroes in Virginia attended in crowds the Episcopal church, there being no other denomination of Christians of consequence in the State;

but upon the introduction of other denominations they 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 Lancaster 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 Swedenborg.

The independence of the American Colonies was acknowledged and peace established in 1783. 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 mother country to the breaking out of the revolutionary war; throughout the period of that arduous struggle; and from its close, throughout the period of national exhaustion, 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 colonies 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 character. Of course the Negroes suffered in common with the rest of the population.

A few remarks suggested by the facts embraced in this first period of our Sketch, shall bring it to a conclusion.

The religious condition of the colonies up to the

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 ministers 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 commotions. 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 oppressive and injurious, and contrary to the wishes of the colonists.

Such being the state of affairs, we ought not to anticipate 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 occupation, operated as so many checks to benevolent efforts for their conversion 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.

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 inconsiderable 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 society 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 appeals 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 small extent desire and attempt the instruction of their households; and that the settled as well as itinerant

ministers did not wholly neglect them. Many Negroes were received into the churches from one end of the Colonies to the other, and the rest and privileges of the Lord's day were secured to them either by custom or law. We see them occasionally noticed in the proceedings of ecclesiastical associations. There were catechetical schools and schools for teaching them to read, in a few places. The Negroes were allowed to read, and books were, upon occasions, distributed to them; but the privileges of education were gradually discouraged and withheld, more particularly in those Colonies and States containing a large population of them, and 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 of their regular 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 consideration of the facts now before us, many would be led to imagine.

CHAPTER II

THE SECOND PERIOD--From the first Census in 1790, to 1820, 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 venerable 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 many years the pastor of Cub-creek and Briery congregations united, 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 be had to conclude abruptly. 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 mounted and rode home without noticing the mistake. He was notoriously a man of prayer; for when he turned out of the public road to go to the house where he usually lodged

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 congregation 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. Henry'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 faithfully.

It was in this same county and very much to the large colored congregation at Cub-creek, that Dr. Rice

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, appointed 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 (1840) is the Rev. Clement Read, a native of the county. He has labored there and at Bethesda for many years past. In 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 Presbyterian 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 several estates instead of overseers, some of these pious men were appointed to superintend the labor of the other field servants."

The Rev. Henry Patillo, pastor of the Grassy Creek and Nutbush churches in Greenville county, North Carolina, labored successfully among the Negroes about this time; the good effects of whose efforts continued to be felt for many years after.--Dr. Plumer's Report to Synods of N. Carolina and Virginia.

1792. Towards the close of this year the first colored 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 different 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 neighborhood of Savannah. On the evacuation of the country, (1782 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

in that island; I shall add only that in 1784 he commenced 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 4,000l. 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 and his followers were reprimanded and forbidden to engage further in religious exercises. He would however pray, sing, and encourage 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 eighteen

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 constituted 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.--Holcombe's Letters; Analytical Repository; and Benedict's Hist. of Baptists: from which the preceding account has been taken.

Before dismissing this notice, I cannot forbear introducing the remarks of Dr. Holcombe 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, moderately 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 gathered 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

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 Methodist 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 1796, 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 1796, the last mentioned is-- "And for African liberty; we feel grateful that many thousands of these poor people are free and pious."

1797. The Methodists reported in 1796, 11,280 colored 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

R. I. . . . . . 2

Conn. . . . . . 15

N. Y. . . . . . 238

N. J. . . . . . 127

Penn. . . . . . 198

Del. . . . . . 823

Md. . . . . . 5 106

Va. . . . . . 2 490

N. C. . . . . 2 071

S. C. . . . . . 890

Ga. . . . . . 148

Tenn. . . . . . 42

Ky. . . . . . 57

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 enumeration that there were upward of 12,000 people of

color attached to the Methodist Episcopal Church. 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, especially 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 administration 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, witnessing 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 understandings and consciences of the slaves themselves, was often

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 originated Camp-Meetings, which gave a new impulse to Methodism. From the best estimates the number of Negroes received into the different communions, during

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 Francis appointed to supply it. Henry Cunningham was a slave, but obtained his freedom. 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: "As a number of Negroes had for several Sundays successively attended our divine worship, I collected thirteen

of them and after a suitable address, prayed with them. They were very devout, and declared it to be their sincere 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, and after the sermon baptized two children. The transaction made such an impression on two of the adult Negroes that they requested this rite might be immediately performed on them. They were however satisfied with the reasons I assigned for defering it till they had received further instruction in Christianity. 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 regulation 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 Paul a colored man. Their house of worship was finished in 1806; the lower story 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.

1897. Hanover Presbytery, Va., addressed a circular to the churches under their care, solemnly exhorting them not to neglect their duty to their servants.--Va. Mag., vol. 3, p. 159.

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 communicants 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 church 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.

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 missions was carried into effect. Dr. Rice of Virginia was employed by the committee on missions in the assembly for a part 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 considerable 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 Watters, was elected joint superintendent with Brown. The

colored congregations in New York city followed te example.--They adopted the itinerant mode of preaching and have spread themselves in different parts of Pennsylvania, New York, 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 impression, as their 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 behaviour."

1818. Under the report of colored members for 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 religion in South Carolina, will cast some light on the subject before us. "From the best information the committee have been able to obtain, they find that the Gospel is now preached to about 613 congregations

of Protestant Christians; that there are about 292 ordained clergymen who labor amongst them, besides a a considerable number of domestic missionaries, devoted and supported by each denomination, who dispense their labors to such of the people as remain destitute of an established ministry. From actual returns and cautious estimates where such returns have not been obtained, it appears that in the state there are about 46,000 Protestants who receive the holy communion of the Lord's Supper. In the city of Charleston upwards of one-fourth of the communicants are slaves or free persons of color; and it is supposed that in the other parts of the state the proportion of such communicants may be estimated at about one-eighth. In every church they are freely admitted to attend on divine service: in most of the churches distinct accommodations are provided for them, and the clergy in general make it a part of their pastoral care to devote frequent and stated seasons for the religious instruction of catechumen from amongst the black population."

It may be proper to state in connection with this report, that from the beginning, with scarcely an exception, the Negroes applying for admission into the churches have been under the instruction of white ministers or members: have been examined and approved as candidates for baptism: have been baptized and have partaken of the Lord's Supper at the same time with white candidates and members, and been subject to the same care and discipline; no distinction being made between the two classes of members in respect to the privileges and discipline of the churches.

The Episcopal church reported in part the number of colored members from 1812 to 1818, the majority in

Charleston. The highest number reported was in 1817 328. In 1818 there were 289.

1820. Bishop McKendree presented an address to the general conference at Baltimore, in which he took notice of "the condition of the slaves." The number of colored members, by the minutes of conference, was 40,558.

The census of 1800 gave us 893,041 Negro slaves and 110,555 free, making a total of 1,003,596. That of 1810 was 1,191,364 slave and 195,643 free; total Negro population, 1,387,007. That of 1820, 1,538,064 slave and 244,020 free; total 1,782,084.

The importation of Africans into our country ceased, by law, on the 1st of January 1808. The traffic was abolished by Virginia in 1778, and by Pennsylvania, Massachusetts, Connecticut, and Rhode Island, in 1780, 1787, 1788. And before the year 1820 measures were taken by all the present free states, in which slavery had existed, for bringing the system to a close. What special efforts, if any, were made in these states by the churches, or by societies, for the religious instruction of the Negroes thus attaining their freedom, I have no means of ascertaining with accuracy. From the best information in my possession special efforts were very few and very limited.

As a nation we were scarcely reviving from the Revolution and the excitement of the formation and establishment of our Constitution, when we were involved in a war with France, which, with its influences, and what was worse, the infidelity and skepticism which our previous connection with that nation introduced among us, most seriously affected the interests of religion, and the decline was perceptible in a greater or less degree over

the whole Union. Not long after, our troubles with England began, which resulted in a four years war. Notwithstanding these interruptions, the Spirit of God was poured out largely in different parts of the country. Indeed, the first quarter of the nineteenth century witnessed a remarkable revival of the missionary spirit in the American as well as English churches. Many societies were organized on a large and liberal scale, (in whose existence the world has reason to rejoice,) for the spreading of the Gospel, both at home and abroad, as well by the circulation of the scriptures and auxiliary publications, as by the living teacher.

This spirit wrought in the hearts of ministers and people generally, and a new and mighty impulse was given to religion. In the South it awakened many to see the spiritual necessities of the Negroes. Many ministers began to preach particularly and more faithfully to them and to attempt a regular division of their time on the Sabbath, between the whites and blacks. Attempts were also made in some parts of the South, to teach the Negroes letters, so as to enable them to read the word of God for themselves. These schools were short-lived but the fact of their existence, evidences that there was considerable interest felt in their religious instruction. Houses of public worship, exclusively for the use of the Negroes, were erected in many of the chief towns, and they worshipped in them, under the care of white or colored teachers. In numbers of white churches space was allowed for the accommodation of the Negroes, in the galeries or in the body of the house below; and within sight and hearing of country churches, in some pleasant grove fitted up with booths, with a stand or pulpit for preaching, the Negroes would oft times be

seen assembling for worship between services, or in the afternoon. There were planters also, who undertook to read and explain the scriptures, and pray with their people.

It is not too much to say that the religious and physical condition of the Negroes were both improved during this period. Their increase was natural and regular, ranging, every ten years, between 34 and 36 per cent. As the old stock from Africa died out of the country the grosser customs, the ignorance and paganism of Africa, died with them. Their descendants, the country-born, were better looking, more intelligent, more civilized, more susceptible of religious impressions. Growing up under the eyes and in the families of owners, they became more attached to them, were identified in their households and accompanied them to church. The Gospel was preached to masters and servants; servants having no religion to renounce grew up in the belief of that of their masters. On the whole, however, but a minority of the Negroes, and that a small one, attended regularly the house of God, and taking them as a class, their religious instruction was extensively and most seriously neglected.

CHAPTER III.

THE THIRD PERIOD--From 1820 to 1842--a Period of 22 years.

1821. The Methodist Episcopal Church reported this year 42,059 colored members in the United States; and their numbers gradually increasing.

1822. The account of the labors of the Moravian Brethren by Mr. Schmidt, already referred to, brings down their labors to 1837, and is as follows:

"In January 1822, a Female Auxiliary to the Missionary Society was formed at Salem and at their special request an attempt was made to collect the Negroes into a separate confederation of their own--a plan which had, indeed, long been an object of desire. Brother Abraham Steiner was commissioned to make a commencement of the work by holding a monthly preaching on a plantation about three miles distant from Salem, where the Negro communicants resided. At his first sermon there, March 24th, 1822, more than fifty black and colored people were present. After a fervent prayer he discoursed on the words of our Saviour, "the Son of Man is come to seek and to save that which was lost." With this monthly preaching, which was well attended by the Negroes, catechetical instruction in the great

truths of our religion was combined. May 19th the Lord's Supper was celebrated with the three persons who were already communicants as the first fruits of this infant Negro flock. Great stillness and devotion continued to mark the attendance of the Negroes on divine worship, yet few sought for closer fellowship, so that this little flock has never to the present day numbered more than twenty members.

A Negro chapel was built in 1823, at the expense of the Female Auxiliary and consecrated by brother Benade, the resident Bishop, December 28th, in the presence of near a hundred Negroes and colored people, and many members of the congregation at Salem. This was followed by the baptism of a married Negro woman, and the solemnities of the day were closed by a cheerful love feast, at which the object of our covenant was explained and two Negroes were received into the congregation. It was a day of blessing for the Negroes, many of whom seemed to be deeply affected. Having now a place of worship of their own, the meetings could be better adapted to their circumstances. Several sisters offered themselves, to keep a Sunday school for their benefit, and it was diligently frequented, not only by children, but also by adults. This hopeful project was soon, however, painfully interrupted by the law which passed the legislature of North Carolina, forbidding any school instruction to be imparted to the Negroes;--a prohibition which likewise operated very injuriously on their attendance at the meetings. May 22d, 1833, the Negroes were called to mourn over the loss of their faithful and much loved pastor, brother Abraham Steiner, and his place was supplied by brother John Renatus Schmidt. For the last year or two, they have manifested

a greater desire for the word of life and visited the house of God more diligently, and our testimony to the sufferings and death of Jesus appears to find more entrance into their hearts. In the private meetings of the little Negro flock, and particularly at the holy communion, the peace of God is powerfully perceptible. The company of emancipated Negroes, upwards of twenty in number, who sailed last year for Liberia, on the western coast of Africa, had all been diligent attendants on our meetings and former Sunday school, and one of them was a communicant member of our flock. At parting they declared with tears that nothing grieved them so much as the loss of these privileges. They promised to devote themselves to the Lord Jesus and to remain faithful to him.

In the fourteen years which have elapsed since their church was dedicated 10 adults and 73 children have been baptized and 8 received into the congregation. The little flock consists at present (1837,) of 17 adult members, 10 of whom are communicants.

On the settling of the Brethren in Wachovia, (N. C.,) it was their most cherished object to communicate the Gospel both to the Indians on the borders of the Southern States and to the Negro population of those States, amounting to several thousands, especially to such as resided in the neighborhood of our congregations, hoping that they might be favored to gather from among them a reward for the travail of the Redeemer's soul. Special meetings were accordingly commenced at Hope and Bethany, and elsewhere in the neighborhood of Salem, and the Negroes who were numerous in these districts, were in general diligent in attending them. The various ministers stationed at Salem, the late brethren

Fritz, Kramsch, Wohfahrt, Abraham Steiner, and their wives, interested themselves with particular affection for the spiritual welfare of the Negroes in their vicinity, and the Lord so blessed their labors to the hearts of many that they could be admitted to a participation of the Lord's supper. A thankful remembrance of their faithful services is still retained by the Negroes.

In the prosecution of the mission amongst the Cherokees, and in the attempt to establish one amongst the Creek Indians, the Negroes dispersed among them were not forgotten. Our brethren at Springplace had the gratification of baptizing the firstling of these Negroes July 29th 1827. He was a native African of the Tjamba tribe, and was baptized into the death of Jesus by the name of Christian Jacob, continuing faithful to his Christian profession till his happy end."

The Rev. John Mines, pastor of a church in Leesburg, Va., published, "The Evangelical Catechism, or a plain and easy system of the principal doctrines and duties of the Christian religion. Adapted to the use of Sabbath schools and families: with a new method of instructing those who cannot read. Richmond 1822."

His "new method," was what is called "oral instruction;" the scholars repeating the answers after the teacher until committed to memory. Mr. Mines was much interested in the religious instruction of the Negroes. In the preface to his catechism, he states that "he had several classes of them (taught by his friends)" he commends the use of it to masters and mistresses, as "an humble attempt" to furnish them with appropriate means for the instruction of their servants in religious knowledge; and he commends it also to "his colored friends in the United States," as a book written, "especially

for them," and says, "with the help of God, I will attend particularly to your spiritual interests while I live."

1823. Bishop Dehon of the Diocese of South Carolina, had all his good feelings excited in behalf of the Negroes. "In his own congregation he was the laborious and patient minister of the African; and he encouraged among the masters and mistresses in his flock, that best kindness towards their servants--a concern for their eternal salvation." "He endeavored to enlighten the community on this subject." "He would gladly embrace opportunities to converse with men of influence relating to it," etc.--Life, by Dr. Gadsden.

The Rev. Dr. Dalcho, of the Episcopal church, Charleston, this year issued a valuable pamphlet entitled "Practical Considerations, founded on the Scriptures, Relative to the Slave Population of South Carolina."

Its design is given in the first paragraph, namely, "to show from the Scriptures of the Old and New Testament, that slavery is not forbidden by the Divine Law: and at the same time, to prove the necessity of giving religious instruction to our Negroes." Dr. Dalcho mentions that in 1822 there were 316 colored communicants in the Episcopal churches in Charleston, and 200 children in their colored Sunday schools.

A few months before this pamphlet appeared, Dr. Richard Furman, President of the Baptist State Convention of S. C., in the name of that convention, addressed a letter to his Excellency, Governor Wilson giving an "Exposition of the Views of the Baptists relative to the Colored Population in the United States:" in which, among other observations, we find the following: "Their religious interests claim a regard from

their masters of the most serious nature, and it is indispensable."

The lamented Dr. John Holt Rice, already mentioned in this Sketch, presented the subject of the religious instruction of the Negroes in a strong light to the consideration of his fellow citizens of Virginia in the Evangelical Magazine, vol. 8 pp. 613-4. He printed a sermon on the duty of masters to educate and baptize the children of their servants. Through his influence many in Virginia were induced to give the duty of the religious instruction of the Negroes serious consideration, which resulted in action [.] One of his objects in devoting himself to the establishment of the Prince Edward Theological Seminary, was that a ministry might be educated at home and fitted for the field composed as it is, of masters and servants, bond and free. This was also one prominent object in the minds of many ministers, elders, and laymen, in the foundation and endowment of the Theological Seminary of the Synod of South Carolina and Georgia in Columbia, S. C.

1828. Number of colored members in Methodist E. Church. 48,096 and for 1825, 49,537; 1826, 51,334; 1827, 53,565; 1828, 58,856; showing a steady increase. In 1828, "a plain 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, Charleston, S. C. Six or eight years before this he had published a smaller work of the same kind and bearing 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

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.

1830. The historian of the Methodist Episcopal church remarks, "this year several missions were commenced for the special benefit of the slave population in the States of South Carolina and Georgia. This class of people had became favored with the labors of the Methodist ministry from the beginning of its labors in this country, and there were at this time 62,814 of the colored population in the several states and territories in our church fellowship, most of whom were slaves. It was found, however, on a closer inspection into their condition, that there were many that could not be reached by the ordinary means, and therefore 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 Missionary Society of the Methodist Episcopal Church," of which, at least so far as its efforts respect the Negro population, the Rev. William Capers, D. D., of Charleston, S. C., is the founder. He has been superintendent of these missions to the Negroes from their commencement and has spared no exertions to extend and render them successful. The reports of the board of managers, drawn up from year to year by himself exhibit the purity and fervor of his zeal in so good a cause, as well as the remarkable progress which it has made.

In the winter of 1830 and the spring of 1831, two Associations of planters were formed in Georgia for the special object of affording religious instruction to the Negroes, by their own efforts and by missionaries employed for the purpose. The first was formed by the Rev. Joseph Clay Stiles in McIntosh county, embracing the neighborhood of Harris' neck, which continued in operation for some time, until by the withdrawment of Mr. Stiles' labors, from the neighborhood and the loss of some of the inhabitants by death and removals it ceased. The second was formed in Liberty county by the Midway Congregational church, and the Baptist church under their respective pastors the Rev. Robert Quarterman and the Rev. Samuel Spry Law; which Association, with one suspension from the absence of a missionary, has continued its operations to the present time.

One or more associations for the same purpose were formed in St. Luke's Parish, S. C., in which John David Mungin, Esquire, took an active part.

1831. An address, entitled, "the Religious Instruction of the Negroes", delivered before the Associations of McIntosh and Liberty counties, was published and circulated in newspaper and pamphlet form.

1832. Edward R. Laurens, Esquire, delivered an address before the Agricultural Association of S. C., in which this duty in the form of oral instruction, under proper arrangements is recognised.--Southern Agriculturist, 1832. "A short Catechism for the use of the colored members on trial of the M. E. Church in South Carolina: by W. Caper's, D. D., Charleston, 1832."

This short catechism was prepared by Dr. Capers, for the use of the Methodist missions to the Negroes of the

S. C. conference, and it is used by all the missionaries.

1833 [.] The Missionary Society of the S. C. Conference which had now fairly entered upon its work, reported that the missions were generally in flourishing circumstances; that there were 1,395 colored members, and 490 children under catechetical instruction at the mission stations. The society also recommended the establishment of four or five new stations and the appointment of three or four new missionaries for stations already occupied.--Report pp. 12--15.

The "First Annual Report," of the Liberty County Association, was published and circulated in two editions.

Two essays were read before the presbytery of Georgia, in April, 1833, one on "The Moral and Religious condition of our coloured population," and the other, a "Detail of a Plan for the Moral Improvement of Negroes on plantations," by Thomas Savage Clay, Esq., of Bryan County. They were both published by order of presbytery. The "Detail, etc.," by Mr. Clay, which was indeed the result of his own experience and observation on his own plantation for many years, was extensively circulated and received with approbation, and has done, and still is doing, much good.

In December, of this year, the "Report of the Committee, to whom was referred the subject of the religious instruction of the Negroes," of the synod of South Carolina and Georgia was published. To this report a series of resolutions were subjoined.

1. "That to impart the Gospel to the Negroes of our country is a duty which God in his providence and in his word imposes on us. 2. That in the discharge of this duty, we separate entirely the civil and religious condition of this people; and while we devote ourselves to the improvement of latter, we disclaim all interference with

the former. 3. That the plan which we shall pursue for their religious instruction shall be that permitted by the laws of the States constituting the bounds of this synod. 4. That we deem religious instruction to master and servant every way conducive to our interests for this world and for that which is to come. 5. That every member of this synod, while he endeavors to awaken others, shall set the example and begin the religious instruction of the servants of his own household, systematically and perseveringly, as God shall enable him. 6. That we cannot longer continue to neglect this duty without incurring the charge of inconsistency in our Christian character; of unfaithfulness in the discharge of our ministerial duty; and at the same time meeting the disapprobation of God and our consciences." The narrative of religion of the synod, at the same session, holds the following language: "the synod continue to feel the same responsibilities and desires on this subject which they have repeatedly expressed. They rejoice to find that increasing attention is paid to it on the part of many who are largely interested as owners in this class of our population."--Min. pp. 24, 34.

The project of forming a Domestic Missionary Society, under the care of the synod, with special reference to the religious instruction of the Negroes, was somewhat discussed, chiefly in private, and a committee was appointed by the synod to bring in a report at the next meeting.

The reports from the Episcopal churches in South Carolina to the convention, evidenced much attention to the Negroes. The Rev. Joseph R. Walker, of Beaufort, reported 57 communicants and 234 members of the Sunday school, which was conducted by the first and best society in the place.

Bishop Ives of North Carolina, addressed to his convention, "on the interesting subject of providing for our slave population a more adequate knowledge of the doctrines of Christ crucified." He stated in a letter to Bishop Meade, that active efforts in behalf of this people were made in five or six of the churches, and singled out the church of St. John's, Fayetteville, embracing between three and four hundred worshippers of whom forty were communicants.

There were several religious newspapers, conducted by different denominations, that advocated openly and efficiently, about this time, the religious instruction of the Negroes: the "Gospel Messenger," Episcopal, Charleston: the "Charleston Observer," Presbyterian: the "Christian Index," Baptist: the "Southern Christian Advocate," Methodist: the "Western Luminary," Kentucky: and there may be added, the "New Orleans Observer," and the "Southern Churchman," Alexandria; besides others. Through these papers, having an extensive circulation, the subject was presented to the minds of thousands of our citizens.

There was published this year, (1833,) "a Plain and Easy Catechism: designed for the benefit of colored children, with several verses and hymns, with an appendix: compiled by a missionary: Savannah." This missionary was a Methodist; the Rev. Samuel J. Bryan, who labored among the Negroes on the Savannah river

"The encouraging success which had attended the labors of our preachers among the slave and free black population of the South, 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

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 disposing 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 elders in each of the States, "to brink before the presbyteries the subject of ministers giving more religious instruction to the colored people; and to collect and publish information 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 duty and presented a report to the synods of North Carolina and Virginia at their fall sessions in 1834. The same report, with some accompanying documents was forwarded to the synod of South Carolina and Georgia, and read 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 manner 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 Carolina and Georgia, to their sessions in 1835 and then,

for special reasons, indefinitely postponed. A report was presented by a committee of the synod of South Carolina and Georgia, on this plan. The report was adverse to it, on account of the extent of the proposed organization; the excitement of the times; and the belief 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 Observer. 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 comprising this synod, to take order at their earliest meeting to obtain full and correct statistical information of the number of colored persons in actual attendance at our several places of worship, and the number of colored members in our several churches, and make a full report 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 religion 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 narrative 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 narrative, November 1, 1834, say, "another very encouraging

circumstance in the situation of our churches is the deep interest which is felt 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 opposition. A few of us, owing to peculiar circumstances, have no opportunity of preaching to them separately and at stated times; but embrace every favorable opportunity 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 population, have occupied more of our attention than at any previous period, and in future we hope to be more untiring 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 directly to make "united efforts to provide means for the employment of missionaries to give oral instruction to the colored population on the plantations with the permission of those persons to whom they belong."

In this same year, (1834,) "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 denominations of christians, in the State." The Rev. H. H. Cavanaugh was president; there were ten vice presidents, 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.

President Young told me at the general assembly of 1839 that this Union has 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 Collection, 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 reported five missionaries to the blacks, in N. C. one, the rest in S. C., and 2,145 members and 1,503 children under catechetical instruction.

"The Colored man's Help: or the Planters Catechism: Richmond, Va." was now published.

Also, in the "Charleston Observer," "Biographies of Servants mentioned in the Scriptures: with Questions and Answers."

These admirable sketches were prepared by Mrs. Horace S. Pratt, then of St. Mary's, Ga. and now of Tuscaloosa, Ala. The Rev. Horace S. Pratt previously to his appointment to a professorship in the Alabama College at Tuscaloosa, and while Pastor of the St. Mary'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 present 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, entirely suspended in some parts of the country, through the lamentable interference of abolition, fanatics has proceeded 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 members 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 reported 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 discourses on "The Rights and Duties of Slaveholders."

Mr. Freeman with pathos and energy, urges upon masters and mistresses the duty of religious instruction.--p. 30-34 [.]

The report of the Liberty 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 Wesleyan Methodist Conference, England, held the following language: "It may be pertinent to remark that of the colored population in the Southern and South-western States, there are not less than 70,000 in our church membership; and that in addition to those who are mingled with our white congregations, we have several prosperous missions exclusively for their spiritual benefit, which have been and are still owned of God, to the conversion 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 most gladly avail ourselves, as we have ever done, of all the means in our power to promote their best interests." The total number of colored members reported for 1836, was 82,661.

1837, 1838. The subject of the religious 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 reported 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.

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 absence of the missionary in the winters, no reports were published.

The Missionary Society of the South Carolina conference 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, Dialogues 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 Reverend 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 1838: "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 support of clerical missionaries and lay catechists who are members 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 missionaries and lay catechists."

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 children under catechetical instruction in the Sabbath schools connected with the Association and in the different churches, ranged from five to seven hundred.

The Missionary Society of South Carolina Conference 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.--Minutes.

The Methodists returned in 1840, 94,532 colored persons 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 systematically and constantly" in Mississippi. The Rev , James Smylie, is characterized as "an aged and indedefatigable father: his success in enlightening the Negroes 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."

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. Montgomery 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 Sunbury Baptist Association, Georgia, gives six African churches with a total of members of 3,987, as returned; one of these churches did not return the number of communicants. 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 African 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 committee, with instructions that the brethren engaged in that work, during the past year, be compensated for their services: 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 people." 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, between the white and colored members, and that such

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 1840. 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 the slaves, many of which are located in sections 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 t